Antinatalists

"Descobri que a leitura é uma forma servil de sonhar. Se tenho de sonhar, porque não sonhar os meus próprios sonhos?"

"A essência do universo é a contradição."

"À dolorosa luz das grandes lâmpadas eléctricas da fábrica Tenho febre e escrevo. Escrevo rangendo os dentes, fera para a beleza disto, Para a beleza disto totalmente desconhecida dos antigos.'Ó rodas, ó engrenagens, r-r-r-r-r-r-r eterno! Forte espasmo retido dos maquinismos em fúria! Em fúria fora e dentro de mim, Por todos os meus nervos dissecados fora, Por todas as papilas fora de tudo com que eu sinto! Tenho os lábios secos, ó grandes ruídos modernos, De vos ouvir demasiadamente de perto, E arde-me a cabeça de vos querer cantar com um excesso De expressão de todas as minhas sensações, Com um excesso contemporâneo de vós, ó máquinas!"

"Todo o homem que merece ser célebre sabe que não vale a pena sê-lo."

"Se, depois de eu morrer, quiserem escrever a minha biografia, Não há nada mais simples. Tem só duas datas—a da minha nascença e a da minha morte. Entre uma e outra coisa todos os dias são meus."

"Ah, poder ser tu, sendo eu! Ter a tua alegre inconsciência, E a consciência disso!"

"Não tenho ambições nem desejos Ser poeta não é uma ambição minha É a minha maneira de estar sozinho."

"Sejamos simples e calmos, Como os regatos e as árvores, E Deus amar-nos-á fazendo de nós Belos como as árvores e os regatos, E dar-nos-á verdor na sua primavera, E um rio aonde ir ter quando acabemos... E não nos dará mais nada, porque dar-nos mais seria tirar-nos mais."

"Sou um guardador de rebanhos. O rebanho é os meus pensamentos E os meus pensamentos são todos sensações. Penso com os olhos e com os ouvidos E com as mãos e os pés E com o nariz e a boca. Pensar uma flor é vê-la e cheirá-la E comer um fruto é saber-lhe o sentido.'Por isso quando num dia de calor Me sinto triste de gozá-lo tanto, E me deito ao comprido na erva, E fecho os olhos quentes, Sinto todo o meu corpo deitado na realidade, Sei a verdade e sou feliz."

"O único sentido oculto das coisas É elas não terem sentido oculto nenhum, É mais estranho do que todas as estranhezas E do que os sonhos de todos os poetas E os pensamentos de todos os filósofos, Que as coisas sejam realmente o que parecem ser E não haja nada que compreender. Sim, eis o que os meus sentidos aprenderam sozinhos:— As coisas não têm significação: têm existência. As coisas são o único sentido oculto das coisas."

"Fingir é conhecer-se."

"Não sou nada. Nunca serei nada. Não posso querer ser nada. À parte isso, tenho em mim todos os sonhos do mundo."

"(Come chocolates, pequena; Come chocolates! Olha que não há mais metafísica no mundo senão chocolates. Olha que as religiões todas não ensinam mais que a confeitaria. Come, pequena suja, come! Pudesse eu comer chocolates com a mesma verdade com que comes! Mas eu penso e, ao tirar o papel de prata, que é de folhas de estanho, Deito tudo para o chão, como tenho deitado a vida.)"

"A metafísica é uma consequência de estar mal disposto."

"Ah a frescura na face de não cumprir um dever! Faltar é positivamente estar no campo! Que refúgio o não se poder ter confiança em nós! Respiro melhor agora que passaram as horas dos encontros, Faltei a todos, com uma deliberação do desleixo, Fiquei esperando a vontade de ir para lá, que'eu saberia que não vinha. Sou livre, contra a sociedade organizada e vestida. Estou nu, e mergulho na água da minha imaginação. E tarde para eu estar em qualquer dos dois pontos onde estaria à mesma hora, Deliberadamente à mesma hora... Está bem, ficarei aqui sonhando versos e sorrindo em itálico. É tão engraçada esta parte assistente da vida! Até não consigo acender o cigarro seguinte... Se é um gesto, Fique com os outros, que me esperam, no desencontro que é a vida."

"A morte é a curva da estrada, Morrer é só não ser visto. Se escuto, eu te oiço a passada Existir como eu existo.'A terra é feita de céu. A mentira não tem ninho. Nunca ninguém se perdeu. Tudo é verdade e caminho."

"O poeta é um fingidor. Finge tão completamente Que chega a fingir que é dor A dor que deveras sente."

"Para ser grande, sê inteiro: nada Teu exagera ou exclui. Sê todo em cada coisa. Põe quanto és No mínimo que fazes. Assim em cada lago a lua toda Brilha, porque alta vive."

"Vem sentar-te comigo, Lídia, à beira do rio. Sossegadamente fitemos o seu curso e aprendamos Que a vida passa, e não estamos de mãos enlaçadas. (Enlacemos as mãos) ..... Desenlacemos as mãos, porque não vale a pena cansarmo-nos. Quer gozemos, quer não gozemos, passamos como o rio. Mais vale saber passar silenciosamente E sem desassossegos grandes."

"O meu coração é um pouco maior que o universo inteiro."

"O amor é que é essencial. O sexo é só um acidente."

"Sê plural como o universo!"

"O coração, se pudesse pensar, pararia."

"O meu passado é tudo quanto não consegui ser."

"Não há nenhuma ideia inteligente que possa ganhar aceitação geral sem ser misturada antes com um pouco de estupidez."

"Nunca amamos ninguém. Amamos, tão-somente, a ideia que fazemos de alguém. É a um conceito nosso – em suma, é a nós mesmos – que amamos."

"A literatura é a maneira mais agradável de ignorar a vida."

"Repudiei sempre que me compreendessem. Ser compreendido é prostituir-se. Prefiro ser tomado a sério como o que não sou, ignorado humanamente, com decência e naturalidade."

"Os sentimentos que mais doem, as emoções que mais pungem, são os que são absurdos – a ânsia de coisas impossíveis, precisamente porque são impossíveis, a saudade do que nunca houve, o desejo do que poderia ter sido, a mágoa de não ser outro, a insatisfação da existência do mundo. Todos estes meios tons da consciencia da alma criam em nós uma paisagem dolorida, um eterno sol-pôr do que somos."

"A liberdade é a possibilidade do isolamento... Se te é impossível viver só, nasceste escravo."

"Começo a conhecer-me. Não existo. Sou o intervalo entre o que desejo ser e os outros me fizeram."

"I know not what tomorrow will bring"

"The Gods sell when they give. Glory is paid for with disgrace. Poor are the happy, for they are Just what passes."

"Myth is the nothing that is everything."

"All beginnings are involuntary."

"Against destiny I fulfilled my duty . Uselessly? No, for I fulfilled it."

"Clear in thinking, and clear in feeling, and clear in wanting"

"Faithful to the word given and the idea had. All else is up to God!"

"Without madness what is man more than the healthy beast, corpse adjourned that procreates?"

"God wills, man dreams, the work is born."

"The sea is fulfilled, and the Empire fell apart. Lord, Portugal must yet fulfill itself!"

"The sea with an end can be Greek or Roman: the endless sea is Portuguese."

"The blighter that is at the end of the sea On the pitch-black night raised itself flying; Round the vessel it flew three times, Three times it flew creaking, And said, 'Who dared pierce Into my dens that I do not reveal, My black ceilings of the end of the world?' And the helmsman said, trembling, 'His Majesty King John the Second!Whose sails are these then which I rub against? Whose the keels I see and hear?' Said the blighter, and rolled three times, Three times it rolled filthy and bulky, 'Who attempts what is solely my power, I who abide where no one ever could see me And who drip the fears of the depthless sea?' And the helmsman trembled, and said, 'His Majesty King John the Second!'Three times he raised his hands from the helm, Three times he had them rooted on the helm, And said after trembling three times, 'Here at the helm I am more than myself: I am a People who wants the sea that is yours; And more than the blighter, that my soul fears And rolls on the darkness of the end of the world, Orders the will, that ties me at the helm, Of His Majesty King John the Second!'"

"Here lies, on the small farthest beach, the Captain of the End."

"Oh salty sea, how much of your salt are tears of Portugal!"

"Was it worthwhile? Everything is worthwhile if the soul is not small."

"Who wants to go beyond the Bojador Must go beyond pain."

"God gave the sea the danger and the abyss, but it was in it that He mirrored the sky."

"Pity him who lives at home Happy with his life, Without a dream, a flexing of wings, To make him relinquish Even the warmest ember of his hearth!Pity him who is happy! He lives because life lasts. Nothing within him whispers More than the primeval law: That life leads to the grave."

"These are Fortunate Islands, These are lands without a place"

"Oh Portugal, today you are fog... The Hour has come!"

"He looked about thirty, thin, rather above average height, exaggeratedly bent over when seated but less so when he stood up, dressed with a certain negligence, which was not entirely negligence. On his pale, uninteresting face an air of suffering did not stir interest, although it was difficult to define what kind of suffering that air — it seemed to suggest several kinds: privation, anguish, and a suffering born from the indifference of having suffered a great deal."

"Walking on these streets, until the night falls, my life feels to me like the life they have. By day they’re full of meaningless activity; by night, they’re full of meaningless lack of it. By day I am nothing, and by night I am I. There is no difference between me and these streets, save they being streets and I a soul, which perhaps is irrelevant when we consider the essence of things."

"Whether or not they exist, we're slaves to the gods."

"… And I, who timidly hate life, fear death with fascination. I fear this nothingness that could be something else, and I fear it as nothing and as something else simultaneously, as if gross horror and non-existence could coincide there, as if my coffin could entrap the eternal breathing of a bodily soul, as if immortality could be tormented by confinement. The idea of hell, which only a satanic soul could have invented seems to me to have derived from this sort of confusion - a mixture of two different fears that contradict and contaminate each other."

"I think of life as an inn where I have to stay until the abyss coach arrives. I don't know where it will take me, for I know nothing."

"Every day things happen in the world that cannot be explained by any law of things we know. Every day they're mentioned and forgotten, and the same mystery that brought them takes them away, transforming their secret into oblivion. Such is the law by which things that can't be explained must be forgotten. The visible world goes on as usual in the broad daylight. Otherness watches us from the shadows."

"Having touched Christ's feet is not an excuse for punctuation mistakes."

"Strength without agility is a mere mass."

"There are those that even God exploits, and they are prophets and saints in the vacuousness of the world."

"I come closer to my desk as to a bulwark against life."

"We are two abysses — a well staring at the sky."

"A tedium that includes only the anticipation of more tedium; the regret, now, of tomorrow regretting having regretted today."

"The train slows down, it's the Cais do Sodré. I arrived to Lisbon, but not to a conclusion."

"We become sphynxes, though fake, up to the point we no longer know who we are."

"Fraternity has subtleties."

"I believe that saying a thing is to keep its virtues and take away its terror."

"I have now so many fundamental thoughts, so many really metaphysical things to say, that I suddenly get tired and decide not to write more, not to think more, but allow the fever of saying to make me sleepy, and fondle, with closed eyes, as if to a cat, all that I could have said."

"I'm all those things, even though I don't want to, in the confuse depth of my fatal sensibility."

"I sleep and I unsleep. On the other side of me, beyond where I lie down, the silence of the house touches infinity. I hear time falling, drop by drop, and no falling drop is heard falling."

"The house clock, place certain there at the bottom of things, strikes the half hour dry and null. All is so much, all is so deep, all is so dark and cold!"

"I pass times, I pass silences, formless worlds pass me by."

"Everything was asleep as if the universe was a mistake."

"Not pleasure, not glory, not power: freedom, only freedom."

"Changing from the ghosts of faith to the spectres of reason is just changing cells."

"Thing thrown to a corner, rag fallen on the road, my ignoble being feigns itself in front of life."

"It was just a moment, and I saw myself. Then I no longer could say what I was."

"As we wash our body so we should wash destiny, change life as we change clothes."

"There's a tiredness of abstract intelligence, and it's the most horrible of tirednesses. It doesn't weight on you like the tiredness of the body, nor does it worry you like the tiredness of knowledge and emotion. It's a weightiness of the conscience of the world, an inability of the soul to breathe."

"Then a overflowing desire comes to me, absurd, of a sort of satanism before Satan, in that one day [...] an escape out of God can be found and the deepest of us stops, I don't know how, to be a part of being or not being."

"To stagnate in the sun, goldenly, like an obscure lake surrounded by flowers."

"For I am the size of what I see not my height's size."

"In order to understand, I destroyed myself."

"Solitude desolates me; company oppresses me."

"Yes, talking to people makes me sleepy."

"The idea of any social obligation [...] just the idea of it embarasses my thoughts for a day, and sometimes it's since the day before that I worry, and don't sleep well, and the real affair, when it happens, is absolutely insignificant and justifies nothing; and the case repeats itself and I never learn to learn."

"The beauty of a naked body is felt only by the dressed races."

"What is a disease is wishing with an equal intensity what is needed and what is desirable, and suffer for not being perfect as you would suffer for not having bread. The romantic error is this wanting the moon as if there was a way to get it."

"I take with me the conscience of defeat as a victory banner."

"It is noble to be shy, illustrious not to know how to act, great not to have a gift for living."

"Blessed are those who never entrust their life to no one."

"Everyone has his vanity, and each one's vanity is his forgetting that there are others with an equal soul."

"I reread? I lied! I don't dare to reread. I cannot reread. What's the point, for me, in rereading?"

"Civilization consists in giving something an unfitting name, then dream about the result. And indeed the false name and the real dream create a new reality. The object really becomes another, because we turned it into another one. We manufacture realities."

"The consciousness of life's unconsciousness is intelligence's oldest tax."

"A sort of anteneurosis of what I will be when I will not longer be freezes my body and soul. A kind of remembrance of my future death makes me shudder from the inside."

"What, I believe, produces in me the deep feeling, in which I live, of incongruity with others, is that most think with sensitivity, while I feel with thought."

"You breathe better when you're rich."

"I never go to where's a risk. I'm frightened of dangers down to boredom."

"Some sensations are sleeps that take up all the extent of the mind like a fog, don't let us think, don't let us act, don't let us be clearly."

"My joy is as painful as my pain."

"Between me and life is a faint glass. No matter how sharply I see and understand life, I cannot touch it."

"My dreams are a stupid refuge, like an umbrella against a thunderbolt."

"My life is as if you've hit me with it."

"If we knew the truth, we'd see it; all else is system and outskirts."

"They bring me faith like a closed package in someone else's plate. They want me to accept it so that I don't open it."

"The superiority of the dreamer is that dreaming is much more practical than living, and that the dreamer extracts from life a much vaster and varied pleasure than the action man. In better and more direct words, the dreamer is the real action man."

"I never meant to be but a dreamer."

"There's no regret more painful than the regret of things that never were."

"I always live in the present. The future I can't know. The past I no longer have."

"The supreme empire is that of the Emperor who renounces all normal life, that of other men, and in who the care of supremacy doesn't weigh like a load of jewels."

"I will be what I want. But I will have to want what I'll be. Success is in having success, not conditions for success."

"To act is to rest."

"All problems are unsolvable. The essence of the existence of a problem is that there is no solution. Looking for a fact means there is no fact. To think is not to know how to be."

"His livid face is a bewildered false green. I notice it, between the chest's hard air, with the fraternity of knowing I will also be so."

"We never love someone. We just love the idea we have of someone. It's a concept of ours - summing up, ourselves - that we love."

"To write is to forget. Literature is the pleasantest way of ignoring life."

"Being pleased with what they give you is proper of slaves. Asking for more is proper of children. Conquering more is proper of fools."

"To be understood is to prostitute yourself."

"I search and can't find myself. I belong in chrysanthemum time, sharp in calla lily elongations. God made my soul into an ornamental thing."

"'Any road', said Carlyle, 'even this road to Entepfuhl, will take you to the end of the world'. But the Entepfuhl road, if taken in its entirety, and to the end, goes back to Entepfuhl; so Entepfuhl, where we already were, is that very end of the world we were seeking."

"It's been a long time since I've been me."

"Inside the henhouse from where he will be taken to be killed, the cock sings hymns to liberty because he was given two perches."

"What's most worthless about dreams is that everybody has them."

"The end is low, like all quantitative ends, personal or not, and it can be attained and verified."

"The perfect man of pagans was the perfection of the man there is; the perfect man of christians, the perfection of the man there isn't; the buddhists' perfect man, the perfection of not existing a man."

"Nature is the difference between the soul and God."

"There is no safe standard to tell man from animals."

"Irony is the first hint that consciousness became conscious."

"Who am I to myself? Just a feeling of mine."

"I will necessarily say what it seems to me, given that I'm me."

"Direct experience is the evasion, or hiding place of those devoid of imagination."

"Action men are the unvoluntary slaves of wise men."

"To narrate is to create, for living is just being lived."

"I never cared about whatever tragic event happened in China. It's faraway decoration, even if in blood and plague."

"The slope takes you to the windmill, but effort takes you nowhere."

"Destiny gave me only two things: a few accounting books and the gift of dreaming."

"In today's life, the world belongs only to the stupid, the insensitive and the agitated. The right to live and triumph is now conquered almost by the same means by which you conquer internment in an asylum: the inability to think, amorality and hiperexcitation."

"What is art but the denial of life?"

"Common man, no matter how hard life is to him, at least has the fortune of not thinking it."

"To think is to destroy. The very process of thought indicates it for the same thought, as thinking is decomposing."

"I sometimes think, with a sad delight, that if one day, in a future I no longer belong to, these sentences, that I write, last with praise, I will at last have the people who understand me, those mine, the true family to be born in and be loved. [...] I will only be understood in effigy, when affection no longer repays the dead the unaffection that was, when living."

"Enthusiasm is rude."

"My God, my God, who am I attending to? How many am I? Who is me? What is this interval between me and me?"

"Being a retired major looks like an ideal thing to me. What a pity you couldn't eternally have been just a retired major."

"My curiosity sister of larks."

"If a man can only write well when drunk, I'll tell him: get drunk. And if he tells me that his liver suffers with it, I'll answer: what's your liver? It's a dead thing that lives as long as you live, and the poems you'll write will live without a as long as."

"My homeland is the portuguese language."

"Art consists in making others feel what we feel."

"Art lies because it's social."

"Tedium is the lack of a mithology. To whom has no beliefs, even doubt is impossible, even skepticism has no strength to suspect."

"Smell is a strange sight. It evokes sentimental landscapes through a sudden sketching of the subconscious."

"Deceiving himself well is the first quality of the statesman."

"It's certain that, when hearing from any of those people the story of their sexual marathons, a vague suspicion pervades us, at about the seventh deflowering."

"Liberty is the possibility of isolation."

"If you cannot live alone, you were born a slave."

"And let our despite go to those who work and fight and our hate to those who hope and trust."

"We adore perfection because we can't have it; it would disgust us if we had it. Perfect is inhuman, because human is imperfect."

"If I had written King Lear, I would regret it all my life afterwards. Because that work is so big, that its defects show as huge, its monstrous defects, things even minimal in between some scenes and their possible perfection. It's not the sun with spots; it's a broken greek statue."

"For valuing your own suffering sets on it the gold of a sun of pride. Suffering a lot can originate the illusion of being the Chosen of Pain."

"Everything is absurd."

"The world belongs to who doesn't feel. The primary condition to be a practical man is the absence of sensitivity."

"What would happen to the world if we were human?"

"Who doesn't feel commands. He who only thinks what is required in order to win, wins."

"Sailing is necessary, living is not necessary."

"All pleasure is a vice, for seeking pleasure is what everybody does in life, and the only dark vice is doing what everybody does."

"I'm upset by the happiness of all these men who don't know they're unhappy. [...] Because of that, though, I love them all. Dear vegetables!"

"For the moment being, given that we live in society, the only duty of superior men is to reduce to a minimum their participation in the tribe's life. Not to read newspapers, or read them only to know about whatever unimportant and curious is going on. [...] The supreme honorable state for a superior man is in not knowing who is the Head of State of his country, or if he lives under a monarchy or a republic. All his attitude must be setting his soul so that the passing of things, of events doesn't bother him. If he doesn't do it he will have to take an interest in others in order to take care of himself."

"Wasting time has an esthetics to it."

"I never was but an isolated bon vivant, which is absurd; or a mystic bon vivant, which is an impossible thing."

"It's in an inland sea that the river of my life ended."

"Every gesture is a revolutionary act."

"Knowing not to have illusions is absolutely necessary in order to have dreams."

"Why is art beautiful? Because it's useless. Why is life ugly? Because it's all ends and purposes and intentions."

"And the supreme glory of all this, my love, is to think that maybe this isn't true, neither may I believe it true.And when lying starts giving us pleasure, let's speak the truth so that we lie to it."

"My head and the universe ache me."

"Yet I have no stylistic nobility. My head aches because my head aches. The universe aches me because my head aches."

"Given that we cannot know all the elements in a problem, we never can solve it."

"I don't believe in the landscape."

"I say it because I don't believe."

"When I write, I solemnly visit myself."

"Life is a thread that someone entangled."

"They were two and beautiful and wanted to be something else; love delayed itself to them in the tedium of the future, and regret of what would happen to be was already being the daughter of the love they hadn't had."

"Only sterility is noble and dignified. Only killing what never was is elevated and perverse and absurd."

"I exempt you of being present in my idea of you."

"That's not my love; that's just your life."

"And as well as I dream, I reason if I want, for that's just another kind of dream."

"There is no happiness without knowledge. But knowledge of happiness is unhappy; for knowing ourselves happy is knowing ourselves passing through happiness, and having to, immediatly at once, leave it behind. To know is to kill, in happiness as in everything. Not to know, though, is not to exist."

"I don't write in Portuguese. I write myself."

"To travel? In order to travel it's enough to be. [...] Why travel? In Madrid, in Berlin, in Persia, in China, at the Poles both, where would I be but in myself, and in the sort and kind of my sensations?Life is what we make of it. Travels are travellers. What we see is not what we see but what we are."

"I'd like to be in the country so that I'd could like being in the city."

"Man shouldn't be able to see his own face. That's what's most terrible. Nature gave him the possibility of not seeing it, as well as the incapacity of not seeing his own eyes."

"In any spirit that isn't deformed there is the belief in God. In any spirit that is not deformed there isn't the belief in a particular God."

"I'm a man for whom the outside world is an inner reality."

"Humanitarianism is rude."

"Property isn't theft: it's nothing."

"To have defined and sure opinions, fixed and known instincts, passions and character — all that is the horror of turning our soul into a fact, materialize it and make it external."

"We’ve been devastated by the severest and deadliest drought in history – that of our profound awareness of the futility of all effort and the vanity of all plans."

"Since I wasn’t able to leave a succession of beautiful lies, I want to leave the smidgen of truth that the falsehood of everything lets us suppose we can tell."

"These pages are not my confession; they’re my definition. And I feel, as I begin to write it, that I can write it with some semblance of truth."

"There's no greater tragedy than an equal intensity, in the same soul or the same man, of the intellectual sentiment and the moral sentiment. For a man to be utterly and absolutely moral, he has to be a bit stupid. For a man to be absolutely intellectual, he has to be a bit immoral."

"I'm going to end a life that I thought could contain every kind of greatness but that in fact consisted only of my incapacity to really want to be great. Whenever I arrived at a certainty, I remembered that those with the greatest certainties are lunatics."

"Attention to detail and a perfectionist instinct, far from stimulating action, are character qualities that lead to renunciation. Better to dream than to be."

"I belong to a generation - assuming that this generation includes others besides me - that lost its faith in the gods of the old religions as well as in the gods of modern nonreligions. I reject Jehova as I reject humanity."

"At first I felt dizzy - not with the kind of dizziness that makes the body reel but the kind that's like a dead emptiness in the brain, an instinctive awareness of the void."

"Our problem isn't that we're individualists. It's that our individualism is static rather than dynamic. We value what we think rather than what we do. We forget that we haven't done, or been, what we thought; that the first function of life is action, just as the first property of things is motion."

"Imagine if, some day back in the 1950s, an American poet named John Ashbery had not only written a few of his own highly original poems, but in an ecstasy of creative surfeit, had invented three other poets — Kenneth Koch, Frank O'Hara and James Schuyler — and then, over the years, proceeded to write poems as them, even entire books. It sounds fantastic, but it is what Pessoa actually did. Nor was it just a whimsical creative exercise. In The Western Canon, that ultimate literary proving ground, Harold Bloom named Caiero and de Campos as "great poets" in their own right."

"The amazing Portuguese poet... as a fantastic invention surpasses any creation by Borges... Pessoa was neither mad nor a mere ironist; he is Whitman reborn, but a Whitman who gives separate names to "my self," "the real me" or "me myself," and "my soul," and writes wonderful books of poetry for all of them."

"Fernando Pessoa is the extreme example of what may be the essentially modern kind of poet: the objective introvert. None has more consistently tried to find his real self with its multiplicity intact and to keep his poems impersonal. He accepted the dividedness of a human self so completely that he did something unique: wrote poetry under four names – his own and three 'heteronyms'. Not pseudonyms: they are imaginary poets with real poems in them. Fernando Pessoa was four poets in one: Alberto Caeiro, Ricardo Reis, Alvaro de Campos and himself; each strongly distinct from the others. One is soon struck by an external difference between their poems..."

"Pessoa was a poet who wrote poets as well as poems."

"Fernando Pessoa (1888–1935) is one of the great originals of modern European poetry and Portugal's premier modernist. He is also a strange and original writer. Other modernists—Yeats, Pound, Eliot—invented masks through which to speak occasionally, from Michael Robartes to Hugh Selywn Mauberly to J. Alfred Prufock. Pessoa invented whole poets."

"Pessoa's writing, the whole of his extraordinary opus, a major presence in what has come to be known as "modernism" in the European languages... Almost any commentary of any length on Pessoa's writings, sensibility, and imagination is bound to convey a glimpse, at least, of its intensity and elusiveness, its apparently endlessly unfolding hall of mirrors."

"Nada en su vida es sorprendente — nada, excepto sus poemas."

"The man who never was."

"Fernando Pessoa is the least known of the masters of twentieth-century poetry. From his heteronymic passion he produced, if that is the word, two of our greatest poets. Alberto Caeiro and Álvaro de Campos, and a third, Ricardo Reis, who isn't bad. Pessoa is the exemplary poet of the self as other, of the poem as testament to unreality, proclamation of nothingness, occasion for expectancy."

"Fernando Pessoa is the greatest Portuguese poet since Camões, and one of the most complex and astonishing figures of 20th-century literature."

"Pessoa would be Shakespeare if all that we had of Shakespeare were the soliloquies of Hamlet, Falstaff, Othello and Lear and the sonnets. His legacy is a set of explorations, in poetic form, of what it means to inhabit a human consciousness... What makes Pessoa's thought and poetry compelling is not that he picks up and develops the forms and themes of Whitman and Emerson and retransmits our patrimony back to us—though this would be marvelous—but because in the poems and prose he has passed a judgment upon the 20th century rejection of individualism."

"The most profound poet of the twentieth century."

"[Pessoa was] Portugal's greatest writer of the twentieth century [though] some critics would even leave off that last qualifying phrase. [He was] one of the most appealing European modernists, equal in command and range to his contemporaries Rilke and Mandelstam."

"[Pessoa] is the modernist's modernist: an inspired amalgam of Lewis Carroll, Aristophanes, Erasmus, Voltaire (& Co., if you will), whose exquisite mixed praises of human and literary folly create a polyphony unlike any other prose music you've ever heard."

"Eloquent, volatile and obsessed with life – and death – [his] poems place [him] among the modernist giants in whose shadow we live and who made our century one of extraordinary poetic richness."

""At the edge of life you feel that you are no longer master of the life within you, that subjectivity is an illusion, and that uncontrollable forces are seething inside you, evolving with no relation to a personal center or a definite, individual rhythm.", essay 2 - On not wanting to live"

""I ask myself; Why is it that only some people suffer? Why are only some selected from the ranks of normal people and put on the torture rack? Some religions maintain that God is trying us through suffering, or that we expiate evil and unbelief through it. If such an explanation can satisfy the religious man, it is not sufficient for anyone who notices that suffering is arbitrary and unjust, because the innocent often suffer most. There is no valid justification for suffering. Suffering has no hierarchy of values.", in essay: the monopoly of suffering"

""The most interesting aspect of suffering is the sufferer's belief in its absoluteness. He believes he has a monopoly on suffering. I think that I alone suffer, that I alone have the right to suffer, although I also realize that there are modalities of suffering more terrible than mine, pieces of flesh falling from the bones, the body crumbling under one's very eyes, monstrous, criminal , shameful sufferings. One asks oneself, How can this be, and if it be, how can one still speak of finality and other such old wives' tales? Suffering moves me so much that I lose all my courage. I lose heart because I do not understand why there is suffering in the world.", in essay: the monopoly of suffering"

"maybe suffering has no more justification than life."

"No one commits suicide for external reasons, only because of inner disequilibrium. Under similar adverse circumstances, some are indifferent, some are moved, some are driven to suicide."

"I admire only two types of people: the potentially mad and the potential suicide."

"Why don't I commit suicide? Because I am as sick of death as I am of life."

"I don't need any support, advice, or compassion, because even if I am the most ruinous man, I still feel so powerful, so strong and fierce. For I am the only one that lives without hope."

"There are questions which, once approached, either isolate you or kill you outright."

"One of the greatest delusions of the average man is to forget that life is death's prisoner."

"Haven't people learned yet that the time of superficial intellectual games is over, that agony is infinitely more important than syllogism, that a cry of despair is more revealing than the most subtle thought, and that tears always have deeper roots than smiles?"

"Knowledge is the plague of life, and consciousness, an open wound in its heart."

"Tears do not burn except in solitude."

"If there was a God of sorrow, he would grow black heavy wings, to soar not for the skies, but for inferno."

"What we want is not freedom but its appearances. It is for these simulacra that man has always striven. And since freedom, as has been said, is no more than a sensation, what difference is there between being free and believing ourselves free?"

"I don't understand why we must do things in this world, why we must have friends and aspirations, hopes and dreams. Wouldn't it be better to retreat to a faraway corner of the world, where all its noise and complications would be heard no more? Then we could renounce culture and ambitions; we would lose everything and gain nothing; for what is there to be gained from this world?"

"We are so lonely in life that we must ask ourselves if the loneliness of dying is not a symbol of our human existence."

"If I were to be totally sincere, I would say that I do not know why I live and why I do not stop living. The answer probably lies in the irrational character of life which maintains itself without reason."

"True confessions are written with tears only. But my tears would drown the world, as my inner fire would reduce it to ashes."

"How important can it be that I suffer and think? My presence in this world will disturb a few tranquil lives and will unsettle the unconscious and pleasant naiveté of others. Although I feel that my tragedy is the greatest in history — greater than the fall of empires — I am nevertheless aware of my total insignificance. I am absolutely persuaded that I am nothing in this universe; yet I feel that mine is the only real existence."

"I would like to go mad on one condition, namely, that I would become a happy madman, lively and always in a good mood, without any troubles and obsessions, laughing senselessly from morning to night."

"The premonition of madness is complicated by the fear of lucidity in madness, the fear of the moments of return and reunion, when the intuition of disaster is so painful that it almost provokes a greater madness [...] One would welcome chaos if one were not afraid of lights in it."

"I cannot contribute anything to this world because I only have one method: agony."

"Only those are happy who never think or, rather, who only think about life's bare necessities, and to think about such things means not to think at all. True thinking resembles a demon who muddies the spring of life or a sickness which corrupts its roots. To think all the time, to raise questions, to doubt your own destiny, to feel the weariness of living, to be worn out to the point of exhaustion by thoughts and life, to leave behind you, as symbols of your life's drama, a trail of smoke and blood — all this means you are so unhappy that reflection and thinking appear as a curse causing a violent revulsion in you."

"The deepest and most organic death is death in solitude, when even light becomes a principle of death. In such moments you will be severed from life, from love, smiles, friends and even from death. And you will ask yourself if there is anything besides the nothingness of the world and your own nothingness."

"How I wish I didn't know anything about myself and this world!"

"There are no arguments. Can anyone who has reached the limit bother with arguments, causes, effects, moral considerations, and so forth? Of course not. For such a person there are only unmotivated motives for living. On the heights of despair, the passion for the absurd is the only thing that can still throw a demonic light on chaos. When all the current reasons — moral, esthetic, religious, social, and so on — no longer guide one's life, how can one sustain life without succumbing to nothingness? Only by a connection with the absurd, by love of absolute uselessness, loving something which does not have substance but which simulates an illusion of life. I live because the mountains do not laugh and the worms do not sing."

"How good would it be if one could die by throwing oneself into an infinite void."

"Great joys, why do they bring us sadness? Because there remains from these excesses only a feeling of irrevocable loss and desertion which reaches a high degree of negative intensity. At such moments, instead of a gain, one keenly feels loss. sadness accompanies all those events in which life expends itself. its intensity is equal to its loss. Thus death causes the greatest sadness."

"To tell the truth, I couldn't care less about the relativity of knowledge, simply because the world does not deserve to be known."

"We are fulfilled only when we aspire to nothing, when we are impregnated by that nothing to the point of intoxication."

"I like thought which preserves a whiff of flesh and blood, and I prefer a thousand times an idea rising from sexual tension or nervous depression to empty abstraction."

"One of the biggest paradoxes of our world: memories vanish when we want to remember, but fix themselves permanently in the mind when we want to forget."

"Compared to the refined culture of sclerotic forms and frames, which mask everything, the lyrical mode is utterly barbarian in its expression. Its value resides precisely in its savage quality: it is only blood, sincerity, and fire."

"The terrifying experience and obsession of death, when preserved in consciousness, becomes ruinous. If you talk about death, you save part of yourself. But at the same time, something of your real self dies, because objectified meanings lose the actuality they have in consciousness."

"Out of the shadow of the abstract man, who thinks for the pleasure of thinking, emerges the organic man, who thinks because of a vital imbalance, and who is beyond science and art."

"I am displeased with everything. If they made me God, I would immediately resign."

"Everything is possible, and yet nothing is. All is permitted, and yet again, nothing. No matter which way we go, it is no better than any other. It is all the same whether you achieve something or not, have faith or not, just as it's all the same whether you cry or remain silent. There is an explanation for everything, and yet there is none. Everything is both real and unreal, normal and absurd, splendid and insipid. There is nothing worth more than anything else, nor any idea better than any other. Why grow sad from one's sadness and delight in one's joy? What does it matter whether our tears come from pleasure or pain? Love your unhappiness and hate your happiness, mix everything up, scramble it all! Be a snowflake dancing in the air, a flower floating downstream! Have courage when you don't need to, and be a coward when you must be brave! Who knows? You may still be a winner! And if you lose, does it really matter? Is there anything to win in this world? All gain is loss, all loss is gain. Why always expect a definite stance, clear ideas, meaningful words? I feel as if I should spout fire in response to all the questions which were ever put, or not put, to me."

"As far as I am concerned, I resign from humanity. I no longer want to be, nor can still be, a man. What should I do? Work for a social and political system, make a girl miserable? Hunt for weaknesses in philosophical systems, fight for moral and aesthetic ideals? It's all too little. I renounce my humanity even though I may find myself alone. But am I not already alone in this world from which I no longer expect anything?"

"Can it really be that for us existence means exile, and nothingness, home?"

"I have no ideas, only obsessions. Anybody can have ideas. Ideas have never caused anybody’s downfall."

"No one should forget: Eros alone can fulfill life; knowledge, never. Only Eros makes sense; knowledge is empty infinity; — for thoughts, there is always time; life has its time; there is no thought that comes too late; any desire can become a regret."

"All the concessions we make to Eros are holes in our desire for the absolute."

"Everyone must destroy their life. According to the way they do it, they're either triumphants or failures."

"The reaction against your own thought in itself lends life to thought. How this reaction is born is hard to describe, because it identifies with the very rare intellectual tragedies. — The tension, the degree and level of intensity of a thought proceeds from its internal antinomies, which in turn are derived from the unsolvable contradictions of a soul. Thought cannot solve the contradictions of the soul. As far as linear thinking is concerned, thoughts mirror themselves in other thoughts, instead of mirroring a destiny."

"A regret understood by no one: the regret to be a pessimist. It's not easy to be on the wrong foot with life"

"To suffer is the great modality of taking the world seriously."

"Nostalgia, more than anything, gives us the shudder of our own imperfection."

"Time is heavy sometimes; imagine how heavy eternity must be."

"I don't understand how people can believe in God, even when I myself think of him everyday."

"The fear of your own solitude, of its vast surface and its infinity... Remorse is the voice of solitude. And what does this whispering voice say? Everything in us that is not human anymore."

"To withstand any truth..."

"All philosophers should end their days at Pythia's feet. There is only one philosophy, that of unique moments."

"That fear which gives birth to thoughts, and the fear of thoughts..."

"To detach yourself elegantly from the world; to give contour and grace to sadness; a solitude in style; a walk that gives cadence to memories; stepping towards the intangible; with the breath in the trembling margins of things; the past reborn in the overflow of fragrances; the smell, through which we conquer time; the contour of the invisible things; the forms of the immaterial; to deepen yourself in the intangible; to touch the world airborne by smell; aerial dialogue and gliding dissolution; to bathe in your own reflecting fragmentation..."

"Detachment from the world as an attachment to the ego... Who can realize the detachment in which you are as far away from yourself as you are from the world?"

"Only thoughts that are randomly born die. The other thoughts we carry with us without knowing them. They have abandoned themselves to forgetfulness so that they can be with us all the time."

"What am I, other than a chance in the infinite probabilities of not having been!"

"This world was created from God's fear of solitude. In other words, us, the creatures, have no other meaning but to distract the Creator. Poor clowns of the absolute, we forget that we live dramas for the boredom of a spectator, whose claps have never reached the ears of a mortal."

"Consciousness is nature's nightmare."

"Saints live in flames; wise men, next to them."

"A heart without music is like beauty without melancholy."

"As long as one believes in philosophy, one is healthy; sickness begins when one starts to think."

"...all of the philosophers put together are not worth a single saint."

"To live in a saint's heart? I'm afraid of setting the sky ablaze."

"Music is everything. God himself is nothing more than an acoustic hallucination."

"Sadness makes you God's prisoner."

"Life is too full of death for death to be able to add anything to it."

"Read day and night, devour books — these sleeping pills — not to know but to forget! Through books you can retrace your way back to the origins of spleen, discarding history and its illusions."

"Good health is the best weapon against religion. Healthy bodies and healthy minds have never been shaken by religious fears."

"Death makes no sense except to people who have passionately loved life. How can one die without having something to part from? Detachment is a negation of both life and death. Whoever has overcome his fear of death has also triumphed over life. For life is nothing but another word for this fear."

"If truth were not boring, science would have done away with God long ago. But God as well as the saints is a means to escape the dull banality of truth."

"Religion comforts us for the defeat of our will to power. It adds new worlds to ours, and thus brings us hope of new conquests and new victories. We are converted to religion out of fear of suffocating within the narrow confines of this world."

"Someday the old shack we call the world will fall apart. How, we don't know, and we don't really care either. Since nothing has real substance, and life is a twirl in the void, its beginning and its end are meaningless."

"The only interesting philosophers are the ones who have stopped thinking and have begun to search for happiness."

"The initial revelation of any monastery: everything is nothing. Thus begin all mysticisms. It is less than one step from nothing to God, for God is the positive expression of nothingness."

"There are no solutions, only cowardice masquerading as such."

"The more one is obsessed with God, the less one is innocent. Nobody bothered about him in paradise. The fall brought about this divine torture. It's not possible to be conscious of divinity without guilt. Thus God is rarely to be found in an innocent soul."

"A harmonious being cannot believe in God. Saints, criminals, and paupers have launched him, making him available to all unhappy people."

"The poor maidservant who used to say that she only believed in God when she had a toothache puts all theologians to shame."

"To win the guilty kiss of a saint, I'd welcome the plague as a blessing"

"All that is Life in me urges me to give up God."

"Self-conscious rejection of the absolute is the best way to resist God; thus illusion, the substance of life, is saved."

"Love of the absolute engenders a predilection for self-destruction. Hence the passion for monasteries and brothels. Cells and women, in both cases. Weariness with life fares well in the shadow of whores and saintly women."

"Heroes abound at the dawn of civilizations, during pre-Homeric and Gothic epochs, when people, not having yet experienced spiritual torture, satisfy their thirst for renunciation through a derivative: heroism."

"Tell me how you want to die, and I'll tell you who you are."

"As long as I live I shall not allow myself to forget that I shall die; I am waiting for death so that I can forget about it."

"To fear is to die every minute."

"From the cradle to the grave, each individual pays for the sin of not being God. That's why life is an uninterrupted religious crisis, superficial for believers, shattering for doubters."

"Life is not, and death is a dream. Suffering has invented them both as self-justification. Man alone is torn between an unreality and an illusion."

"Scaffolds, dungeons, jails flourish only in the shadow of a faith — of that need to believe which has infested the mind forever. The devil pales beside the man who owns a truth, his truth. We are unfair to a Nero, a Tiberius: it was not they who invented the concept heretic: they were only degenerate dreamers who happened to be entertained by massacres. The real criminals are men who establish an orthodoxy on the religious or political level, men who distinguish between the faithful and the schismatic."

"A human being possessed by a belief and not eager to pass it on to others is a phenomenon alien to the earth, where our mania for salvation makes life unbreathable."

"Far from diminishing the appetite for power, suffering exasperates it; hence the mind feels more comfortable in the society of a braggart than in that of a martyr; and nothing is more repugnant to it than the spectacle of dying for an idea."

"In every man sleeps a prophet, and when he wakes there is a little more evil in the world"

"The source of our actions resides in an unconscious propensity to regard ourselves as the center, the cause, and the conclusion of time. Our reflexes and our pride transform into a planet the parcel of flesh and consciousness we are. If we had the right sense of our position in the world, if to compare were inseparable from to live, the revelation of our infinitesimal presence would crush us. But to live is to blind ourselves to our own dimensions. . . ."

"Death is too exact; it has all the reasons on its side. Mysterious for our instincts, it takes shape, to our reflection, limpid, without glamor, and without the false lures of the unknown. By dint of accumulating non-mysteries and monopolizing non-meanings, life inspires more dread than death: it is life which is the Great Unknown."

"So it is that after each night, facing a new day, the impossible necessity of dealing with it fills us with dread; exiled in light as if the world had just started, inventing the sun, we flee from tears—just one of which would be enough to wash us out of time."

"Life creates itself in delirium and is undone in ennui."

"Born in a prison, with burdens on our shoulders and our thoughts, we could not reach the end of a single day if the possibilities of ending it all did not incite us to begin the next day all over again."

"No one has the audacity to exclaim: "I don't want to do anything!" — we are more indulgent with a murderer than with a mind emancipated from actions."

"Nothing surpasses the pleasures of idleness: even if the end of the world were to come, I would not leave my bed at an ungodly hour."

"We replace God as best we can; for every god is good, provided he perpetuates in eternity our desire for a crucial solitude. . . ."

"Thought is as much a lie as love or faith."

"Ideas should be neutral. But man animates them with his passions and folly. Impure and turned into beliefs, they take on the appearance of reality. The passage from logic is consummated. Thus are born ideologies, doctrines, and bloody farce."

"Society: an inferno of saviors!"

"The true hero fights and dies in the name of his destiny, and not in the name of a belief."

"Espousing the melancholy of ancient symbols, I would have freed myself."

"Once man loses his faculty of indifference he becomes a potential murderer; once he transforms his idea into a god the consequences are incalculable. We kill only in the name of a god or of his counterfeits: the excesses provoked by the goddess Reason, by the concept of nation, class, or race are akin to those of the Inquisition or of the Reformation."

"The notion of nothingness is not characteristic of laboring humanity: those who toil have neither time nor inclination to weigh their dust; they resign themselves to the difficulties or the doltishness of fate; they hope: hope is a slave's virtue."

"His power to adore is responsible for all his crimes: a man who loves a god unduly forces other men to love his god, eager to exterminate them if they refuse."

"By capitulating to life, this world has betrayed nothingness. . . . I resign from movement, and from my dreams. Absence! You shall be my sole glory. . . . Let "desire" be forever stricken from the dictionary, and from the soul! I retreat before the dizzying farce of tomorrows. And if I still cling to a few hopes, I have lost forever the faculty of hoping."

"Lord, give me the capacity of never praying, spare me the insanity of all worship, let this temptation of love pass from me which would deliver me forever unto You. Let the void spread between my heart and heaven! I have no desire to people my deserts by Your presence, to tyrannize my nights by Your light, to dissolve my Siberias beneath Your sun."

"Bach: a scale of tears upon which our desires for God ascend."

"But where is the antidote for lucid despair, perfectly articulated, proud, and sure? All of us are miserable, but how many know it? The consciousness of misery is too serious a disease to figure in an arithmetic of agonies or in the catalogues of the Incurable. It belittles the prestige of hell, and converts the slaughterhouses of time into idyls. What sin have you committed to be born, what crime to exist? Your suffering like your fate is without motive. To suffer, truly to suffer, is to accept the invasion of ills without the excuse of causality, as a favor of demented nature, as a negative miracle. . ."

"Since it is difficult to approve the reasons people invoke, each time we leave one of our 'fellow men', the question which comes to mind is invariably the same: how does he keep from killing himself?"

"I feel safer with a Pyrrho than with a St. Paul, for a jesting wisdom is gentler than an unbridled sanctity."

"Irons and the unbreathable air of this world strip us of everything, except the freedom to kill ourselves; and this freedom grants us a strength and pride to triumph over the loads which overwhelm us."

"In a single second we do away with all seconds; God himself could not do as much."

"But, braggart demons, we postpone our end: how could we renounce the display of our freedom, the show of our pride?"

"This is how I recognize an authentic poet: by frequenting him, living a long time in the intimacy of his work, something changes in myself, not so much my inclinations or my tastes as my very blood, as if a subtle disease had been injected to alter its course, its density and nature. To live around a true poet is to feel your blood run thin, to dream a paradise of anemia, and to hear, in your veins, the rustle of tears."

"Even when he turns from religion, man remains subject to it; depleting himself to create false gods, he then feverishly adopts them; his need for fiction, for mythology triumphs over evidence and absurdity alike."

"Your suffering like your fate is without motive. To suffer, truly to suffer, is to accept the invasion of ills without the excuse of causality, as a favor of demented nature, as a negative miracle..."

"What surrounds us we endure better for giving it a name — and moving on."

"Society is not a disease, it is a disaster. What a stupid miracle that one can live in it."

"Life inspires more dread than death — it is life which is the great unknown."

"Ennui is the echo in us of time tearing itself apart."

"Reality is a creation of our excesses."

"Each of us is born with a share of purity, predestined to be corrupted by our commerce with mankind, by that sin against solitude."

"We die in proportion to the words we fling around us."

"Anyone who speaks in the name of others is always an impostor."

"Life is possible only by the deficiencies of our imagination and memory."

"Chaos is rejecting all you have learned. Chaos is being yourself."

"Man starts over again everyday, in spite of all he knows, against all he knows."

"By all evidence we are in the world to do nothing."

"Philosophy: impersonal anxiety; refuge among anemic ideas."

"We define only out of despair, we must have a formula... to give a facade to the void."

"Nothing proves that we are more than nothing."

"We are afraid of the enormity of the possible."

"So long as man is protected by madness he functions and flourishes, but when he frees himself from the fruitful tyranny of fixed ideas, he is lost, ruined."

"The universal view melts things into a blur."

"Truths begin by a conflict with the police — and end by calling them in."

"At different degrees, everything is pathology, except for indifference."

"Intelligence flourishes only in the ages when belief withers."

"To Live signifies to believe and hope — to lie and to lie to oneself."

"When we cannot be delivered from ourselves, we delight in devouring ourselves."

"Vague a l'ame — melancholy yearning for the end of the world."

"You are forgiven everything provided you have a trade, a subtitle to your name, a seal on your nothingness."

"Try to be free: you will die of hunger."

"I find in myself as much evil as in anyone, but detesting action — mother of all vices — I am the cause of no one's suffering."

"History shows that the thinkers who mounted on the top of the ladder of questions, who set their foot on the last rung, that of the absurd, have bequeathed to posterity only an example of sterility."

"History proves nothing because it contains everything."

"Nothing is indefensible — from the absurdest proposition to the most monstrous crime."

"Why do you lack the strength to escape the obligation to breathe?"

"To repeat to yourself a thousand times a day: 'Nothing on Earth has any worth,' to keep finding yourself at the same point, to circle stupidly as a top, eternally..."

"I dream of wanting — and all I want seems to me worthless."

"I thought that the only action a man could perform without shame was to take his life; that he had no right to diminish himself in the succession of days and the inertic of misery. No elect, I kept telling myself, but those who committed suicide."

"As incompetent in life as in death, I loathe myself and in this loathing I dream of another life, another death. And for having sought to be a sage such as never was, I am only a madman among the mad."

"The desire to die was my one and only concern; to it I have sacrificed everything, even death."

"If there is anyone who owes everything to Bach, it is certainly God."

"The aphorism is cultivated only by those who have known fear in the midst of words, that fear of collapsing with all the words."

"The pessimist has to invent new reasons to exist every day: he is a victim of the "meaning" of life."

""I am like a broken puppet whose eyes have fallen inside." This remark of a mental patient weighs more heavily than a whole stack of works on introspection."

"Incredible that the prospect of having a biographer has made no one renounce having a life."

"There is an innate anxiety which supplants in us both knowledge and intuition."

"Lucidity's task: to attain a correct despair, an Olympian ferocity."

"Death poses a problem which replaces all the others. What is deadly to philosophy, to the naive belief in the hierarchy of perplexities."

"The advantage of meditating upon life and death is being able to say anything at all about them."

"Objection to scientific knowledge: this world doesn't deserve to be known."

"In the torments of the intellect, there is a certain bearing which is to be sought in vain among those of the heart. Skepticism is the elegance of anxiety."

"Not content with real sufferings, the anxious man imposes imaginary ones on himself; he is a being for whom unreality exists, must exist; otherwise where would he obtain the ration of torment his nature demands?"

"Whether or not there exists a solution to problems troubles only a minority; that the emotions have no outcome, lead to nothing, vanish into themselves — that is the great unconscious drama, the affective insolubility everyone suffers without even thinking about it."

"We suffer: the external world begins to exist . . . ; we suffer to excess: it vanishes. Pain instigates the world only to unmask its unreality."

"Boredom is a larval anxiety; depression, a dreamy hatred."

"Philosophy offers an antidote to melancholy. And many still believe in the depth of philosophy!"

"Philosophy's error is to be too endurable."

"If someone incessantly drops the word "life," you know he's a sick man."

"Long before physics or psychology were born, pain disintegrated matter, and affliction the soul."

"Sooner or later, each desire must encounter its lassitude: its truth . . ."

"Awareness of time: assault on time . . ."

"Erect I make a resolution; prone I revoke it."

"Thanks to depression — that alpinism of the indolent — we scale every summit and daydream over every precipice from our bed."

"If just once you were depressed for no reason, you have been so all your life without knowing."

"I live only because it is in my power to die when I choose to: without the idea of suicide, I'd have killed myself right away."

"The skepticism which fails to contribute to the ruin of our health is merely an intellectual exercise."

"Of all calumnies the worst is the one which attacks our indolence, which contests its authenticity."

"Without God, everything is nothingness; and with God? Supreme nothingness."

"You have dreamed of setting the world ablaze, and you have not even managed to communicate your fire to words, to light up a single one!"

"No longer ask me for my program: isn't breathing one?"

"What anxiety when one is not sure of one's doubts or wonders: are these actually doubts?"

"To hope is to contradict the future."

"However intimate we may be with the operations of the mind, we cannot think more than two or three minutes a day; — unless, by taste or by profession, we practice, for hours on end, brutalizing words in order to extract ideas from them. The intellectual represents the major disgrace, the culminating failure of Homo sapiens."

"Only the idiot is equipped to breathe."

"The refutation of suicide: is it not inelegant to abandon a world which has so willingly put itself at the service of our melancholy?"

"The Creation was the first act of sabotage."

"For two thousand years, Jesus has revenged himself on us for not having died on a sofa."

"Losing love is so rich a philosophical ordeal that it makes a hairdresser into a rival of Socrates."

"The lover who kills himself for a girl has an experience which is more complete and much more profound than the hero who overturns the world."

"We always love . . . despite; and that "despite" covers an infinity."

"In our fear, we are victims of an aggression of the Future."

"Anxiety — or the fanaticism of the worst."

"Without its assiduity to the ridiculous, would the human race have lasted more than a single generation?"

"I believe in the salvation of humanity, in the future of cyanide . . ."

"Where do you get those superior airs of yours?" "I've managed to survive, you see, all those nights when I wondered: am I going to kill myself at dawn?"

"The moment we believe we've understood everything grants us the look of a murderer."

"Only optimists commit suicide, the optimists who can no longer be . . . optimists. The others, having no reason to live, why should they have any to die?"

"On the frontiers of the self: "What I have suffered, what I am suffering, no one will ever know, not even I.""

"No one should try to live if he has not completed his training as a victim."

"Let us speak plainly: everything which keeps us from self-dissolution, every lie which protects us against our unbreathable certitudes is religious."

"The sphere of consciousness shrinks in action; no one who acts can lay claim to the universal, for to act is to cling to the properties of being at the expense of being itself, to form a reality to reality's detriment."

"If we would regain our freedom, we must shake off the burden of sensation, no longer react to the world by our senses, break our bonds. For all sensation is a bond, pleasure as much as pain, joy as much as misery. The only free mind is the one that, pure of all intimacy with beings or objects, plies its own vacuity."

"A minimum of unconsciousness is necessary if one wants to stay inside history. To act is one thing; to know one is acting is another. When lucidity invests the action, insinuates itself into it, action is undone, and with it, prejudice, whose function consists, precisely, in subordinating, in enslaving consciousness to action. The man who unmasks his fictions renounces his own resources and, in a sense, himself. Consequently, he will accept other fictions which will deny him, since they will not have cropped up from his own depths. No man concerned with his equilibrium may exceed a certain degree of lucidity and analysis."

"The only minds which seduce us are the minds which have destroyed themselves trying to give their life a meaning."

"Anyone can escape into sleep, we are all geniuses when we dream, the butcher's the poet's equal there."

"The wrinkles of a nation are as visible as those of an individual."

"A gifted humanity can only produce skeptics, never saints."

"Pursued by our origins...we all are."

"If a man has not, by the time he is 30, yielded to the fascination of every form of extremism, I don't know if he is to be admired or scorned — a saint or a corpse."

"Tolerance — the function of an extinguished ardor — tolerance cannot seduce the young."

"What every man who loves his country hopes for in his inmost heart: the suppression of half his compatriots."

"Glory — once achieved, what is it worth?"

"What does the future, that half of time, matter to the man who is infatuated with eternity?"

"Who Rebels? Who rises in arms? Rarely the slave, but almost always the oppressor turned slave."

"It is an understatement to say that in this society injustices abound: in truth, it is itself the quintessence of injustice."

"Freedom can be manifested only in the void of beliefs, in the absence of axioms, and only where the laws have no more authority than a hypothesis."

"No one can enjoy freedom without trembling."

"For you who no longer possess it, freedom is everything, for us who do, it is merely an illusion."

"Never to have occasion to take a position, to make up one's mind, or to define oneself — there is no wish I make more often."

"I seem to myself, among civilised men, an intruder, a troglodyte enamored of decrepitude, plunged into subversive prayers."

"A distant enemy is always preferable to one at the gate."

"Nothing is so wearing as the possession or abuse of liberty."

"A people represents not so much an aggregate of ideas and theories as of obsessions."

"A marvel that has nothing to offer, democracy is at once a nation's paradise and its tomb."

"One hardly saves a world without ruling it."

"Mind, even more deadly to empires than to individuals, erodes them, compromises their solidity."

"I foresee the day when we shall read nothing but telegrams and prayers."

"Ambition is a drug that makes its addicts potential madmen."

"The more we try to wrest ourselves from our ego, the deeper we sink into it."

"Woes and wonders of power, that tonic hell, synthesis of poison and panacea."

"In order to have the stuff of a tyrant, a certain mental derangement is necessary."

"We are born to exist, not to know, to be, not to assert ourselves."

"Knowledge, having irritated and stimulated our appetite for power, will lead us inexorably to our ruin."

"Each of us must pay for the slightest damage he inflicts upon a universe created for indifference and stagnation, sooner or later, he will regret not having left it intact."

"To venture upon an undertaking of any kind, even the most insignificant, is to sacrifice to envy."

"Crime in full glory consolidates authority by the sacred fear it inspires."

"If, at the limit, you can rule without crime, you cannot do so without injustices."

"In a republic, that paradise of debility, the politician is a petty tyrant who obeys the laws."

"The more intense a spiritual leader's appetite for power, the more he is concerned to limit it to others."

"Tragic paradox of freedom: the mediocre men who alone make its exercise possible cannot guarantee its duration."

"To devastate by language, to blow up the word and with it the world."

"Tyranny is just what one can develop a taste for, since it so happens that man prefers to wallow in fear rather than to face the anguish of being himself."

"Word — that invisible dagger."

"Doutbless, revenge is not always sweet, once it is consummated we feel inferior to our victim, or else we are tangled in the subtleties of remorse; so vengeance too has its venom, though it comes closer to what we are, to what we feel, to the very law of the self; it is also healthier than magnanimity. The Furies were held to antedate the gods, Zeus included. Vengeance before Divinity! This is the Major intuition of ancient mythology."

"The multiplication of our kind borders on the obscene; the duty to love them, on the preposterous."

"Were we to undertake an exhaustive self-scrutiny, disgust would paralyze us, we would be doomed to a thankless existence."

"We understand God by everything in ourselves that is fragmentary, incomplete, and inopportune."

"Skepticism is the sadism of embittered souls."

"Whenever I happen to be in a city of any size, I marvel that riots do not break out everyday: Massacres, unspeakable carnage, a doomsday chaos. How can so many human beings coexist in a space so confined without hating each other to death?"

"Utopia is a mixture of childish rationalism and secularized angelism."

"That history just unfolds, independently of a specified direction, of a goal, no one is willing to admit."

"What pride to discover that nothing belongs to you — what a revelation."

"To act is to anchor in the imminent future."

"Isn't history ultimately the result of our fear of boredom?"

"We are all secularised anarchists today."

"Love, a tacit agreement between two unhappy parties to overestimate each other."

"There is only this swarm of dying creatures stricken with longevity, all the more hateful in that they are so good at organizing their agony."

"He who has never envied the vegetable has missed the human drama."

"Creation is in fact a fault, man's famous sin thereby appearing as a minor version of a much graver one. What are we guilty of, except of having followed, more or less slavishly, the Creator's example? Easy to recognize in ourselves the fatality which was His: not for nothing have we issued from the hands of a wicked and woebegone god, a god accursed."

"Suicide is a sudden accomplishment, a lightning-like deliverance: it is nirvana by violence."

"“Meeting, after several years, someone we used to know as a child, the first glance almost always suggests that some great disaster must have befallen him” Leopardi, quoted by cioran."

"We should, out of decency, choose for ourselves the moment to disappear."

"Jean Paul calls the most important night of his life the one when he discovered there was no difference between dying the next day or in thirty years. A revelation as significant as it is futile; if we occasionally manage to grasp its cogency, we resist on the other hand drawing its consequences, in immediacy the difference in question seeming to each of us somehow irreducible, even absolute: to exist is to prove that we have not understood to what point it is all one and the same thing to die now or no matter when."

"The obsession with suicide is characteristic of the man who can neither live nor die, and whose attention never swerves from this double impossibility."

"To reckon on anything at all, here or elsewhere, is to afford proofs that we are still burdened with chains. The reprobate aspires to paradise; this aspiration disparages, compromises him. To be free is to rid yourself forever of the notion of reward, it is to expect nothing of men or gods, it is to renounce not only this world and all worlds but salvation itself—it is to destroy even the notion of it, that chain among chains."

"It is debasing to die the way one does; it is intolerable to be exposed to an end over which we have no control, an end which lies in wait for us, overthrows us, casts us into the unnameable."

"It is difficult, it is impossible to believe that the Good Lord — "Our Father" — had a hand in the scandal of creation. Everything suggests that He took no part in it, that it proceeds from a god without scruples, a feculent god. Goodness does not create, lacking imagination; it takes imagination to put together a world, however botched. At the very least, there must be a mixture of good and evil in order to produce an action or a work."

"In order to conceive, and to steep ourselves in, unreality, we must have it constantly present to our minds. The day we feel it, see it, everything becomes unreal, except that unreality which alone makes existence tolerable."

"Always to have lived with the nostalgia to coincide with something, but not really knowing with what — it is easy to shift from unbelief to belief, or conversely. But what is there to convert to, and what is there to abjure, in a state of chronic lucidity?"

"In theory, it matters little to me whether I live as whether I die; in practice, I am lacerated by every anxiety which opens an abyss between life and death."

"The flesh spreads, further and further, like a gangrene upon the surface of the globe. It cannot impose limits upon itself, it continues to be rife despite its rebuffs, it takes its defeats for conquests, it has never learned anything. It belongs above all to the realm of the Creator, and it is indeed in the flesh that He has projected His maleficent instincts."

"Facing a landscape annihilated by the light, to remain serene supposes a temper I do not have. The sun is my purveyor of black thoughts; and summer the season when I have always reconsidered my relations with this world and with myself, to the greatest prejudice of both."

"A man does not kill himself, as is commonly supposed, in a fit of madness but rather in a fit of unendurable lucidity, in a paroxysm which may, if so desired, be identified with madness; for an excessive perspicacity, carried to the limit and of which one longs to be rid at all costs, exceeds the context of reason."

"Why don't I kill myself? If I knew exactly what keeps me from doing so, I should have no more questions to ask myself since I should have answered them all."

"Only those moments count when the desire to remain by yourself is so powerful that you'd prefer to blow your brains out than to exchange a word with someone."

"Endless brooding over a question undermines you as much as a dull pain."

"Psychoanalysis will be entirely discredited one of these days, no doubt about it. Which will not keep it from destroying our last vestiges of naivete. After psychoanalysis, we can never again be innocent."

"When you have understood that nothing is, that things do not even deserve the status of appearances, you no longer need to be saved, you are saved, and miserable forever."

"To make more plans than an explorer or a crook, yet to be infected at the will's very root."

"Refinement is a sign of a deficient vitality, in art, in love, and in everything."

"The mind advances only when it has the patience to go in circles, in other words, to deepen."

"I dream of a language whose words, like fists, would fracture jaws."

"To conceive a thought — just one, but one that would tear the universe to pieces."

"There is no means of proving it is preferable to be than not to be."

"An anxious man constructs his terrors, then installs himself within them: a stay-at-home in a yawning chasm."

"The skeptic is the least mysterious man in the world, and yet, starting from a certain moment, he no longer belongs to this world."

"It is unjust to call imaginary the diseases which are, on the contrary, only too real, since they proceed from our mind, the only regulator of our equilibrium and our health."

"To suffer is to produce knowledge."

"When you know that every problem is only a false problem, you are dangerously close to salvation."

"Skepticism is an exercise in defascination."

"What place do we occupy in the "universe"? A point, if that! Why reproach ourselves when we are evidently so insignificant? Once we make this observation, we grow calm at once: henceforth, no more bother, no more frenzy, metaphysical or otherwise. And then that point dilates, swells, substitutes itself for space. And everything begins all over again."

"Speech and silence. We feel safer with a madman who talks than with one who cannot open his mouth."

"The only subversive mind is the one that questions the obligation to exist; all the others, the anarchist at the top of the list, compromise with the established order."

"They ask you for facts, proofs, works, and all you can show them are transformed tears."

"We are all deep in a hell each moment of which is a miracle."

"To get up in the morning, wash and then wait for some unforeseen variety of dread or depression. I would give the whole universe and all of Shakespeare for a grain of ataraxy."

"My faculty for disappointment surpasses understanding. It is what lets me comprehend Buddha, but also what keeps me from following him."

"I am enraptured by Hindu philosophy, whose essential endeavor is to surmount the self; and everything I do, everything I think is only myself and the selfs humiliations."

"In the fact of being born there is such an absence of necessity that when you think about it a little more than usual, you are left—ignorant how to react—with a foolish grin"

"The same feeling of not belonging, of futility, wherever I go: I pretend interest in what matters nothing to me, I bestir myself mechanically or out of charity, without ever being caught up, without ever being somewhere. What attracts me is elsewhere, and I don't know where that elsewhere is."

"When we are young, we take a certain pleasure in our infirmities. They seem so new, so rich! With age, they no longer surprise us, we know them too well. Now, without anything unexpected in them, they do not deserve to be endured."

"I used to ask myself, over a coffin: “What good did it do the occupant to be born?,” I now put the same question about anyone alive."

"When people come to me saying they want to kill themselves, I tell them, "What's your rush? You can kill yourself any time you like. So calm down. Suicide is a positive act." And they do calm down."

"Each time I fail to think about death, I have the impression of cheating, of deceiving someone in me."

"The first thinker was, without a doubt, the first man obsessed by why. An unaccustomed mania, not at all contagious: rare indeed are those who suffer from it, who are a prey to questioning, and who can accept no given because they were born in consternation."

"To have committed every crime but that of being a father."

"Better to be an animal than a man, an insect than an animal, a plant than an insect, and so on. Salvation? Whatever diminishes the kingdom of consciousness and compromises its supremacy."

"There was a time when time did not yet exist. ... The rejection of birth is nothing but the nostalgia for this time before time."

"What I know at sixty, I knew as well at twenty. Forty years of a long, a superfluous, labor of verification."

"Having always lived in fear of being surprised by the worst, I have tried in every circumstance to get a head start, flinging myself into misfortune long before it occurred."

"I react like everyone else, even like those I most despise; but I make up for it by deploring every action I commit, good or bad."

"As the years pass, the number of those we can communicate with diminishes. When there is no longer anyone to talk to, at last we will be as we were before stooping to a name."

"It has been a long time since philosophers have read men's souls. It is not their task, we are told. Perhaps. But we must not be surprised if they no longer matter much to us."

"To claim you are more detached, more alien to everything than anyone, and to be merely a fanatic of indifference!"

"I have never taken myself for a being. A non-citizen, a marginal type, a nothing who exists only by the excess, by the superabundance of his nothingness."

"For a long time — always, in fact — I have known that life here on earth is not what I needed and that I wasn't able to deal with it; for this reason and for this reason alone, I have acquired a touch of spiritual pride, so that my existence seems to me the degradation and the erosion of a psalm."

"I am for the most part so convinced that everything is lacking in basis, consequence, justification, that if someone dared to contradict me, even the man I most admire, he would seem to me a charlatan or a fool."

"If death had only negative aspects, dying would be an unmanageable action."

"I get along quite well with someone only when he is at his lowest point and has neither the desire nor the strength to restore his habitual illusions."

"At this very moment, I am suffering — as we say in French, j'ai mal. This event, crucial for me, is nonexistent, even inconceivable for anyone else, for everyone else. Except for God, if that word can have a meaning."

"For a long while I have lived with the notion that I was the most normal being that ever existed. This notion gave me the taste, even the passion for being unproductive: what was the use of being prized in a world inhabited by madmen, a world mired in mania and stupidity? For whom was one to bother, and to what end? It remains to be seen if I have quite freed myself from this certitude, salvation in the absolute, ruin in the immediate."

"Not one moment when I have not been conscious of being outside Paradise."

"He detested objective truths, the burden of argument, sustained reasoning. He disliked demonstrating, he wanted to convince no one. Others are a dialectician's invention."

"Having destroyed all my connections, burned my bridges, I should feel a certain freedom, and in fact I do. One so intense I am afraid to rejoice in it."

"Three in the morning. I realize this second, then this one, then the next: I draw up the balance sheet for each minute. And why all this? Because I was born. It is a special type of sleeplessness that produces the indictment of birth."

"Even in childhood I watched the hours flow, independent of any reference, any action, any event, the disjunction of time from what was not itself, its autonomous existence, its special status, its empire, its tyranny. I remember quite clearly that afternoon when, for the first time, confronting the empty universe, I was no more than a passage of moments reluctant to go on playing their proper parts. Time was coming unstuck from being — at my expense."

"Everything exists; nothing exists. Either formula affords a like serenity. The man of anxiety, to his misfortune, remains between them, trembling and perplexed, forever at the mercy of a nuance, incapable of gaining a foothold in the security of being or in the absence of being."

"The real, the unique misfortune: to see the light of day. A disaster which dates back to aggressiveness, to the seed of expansion and rage within origins, to the tendency to the worst which first shook them up."

"I was walking late one night along a tree-lined path; a chestnut fell at my feet. The noise it made as it burst, the resonance it provoked in me, and an upheaval out of all proportion to this insignificant event thrust me into miracle, into the rapture of the definitive, as if there were no more questions — only answers. I was drunk on a thousand unexpected discoveries, none of which I could make use of. This is how I nearly reached the Supreme. But instead I went on with my walk."

"I do not forgive myself for being born. It is as if, creeping into this world, I had profaned a mystery, betrayed some momentous pledge, committed a fault of nameless gravity. Yet in a less assured mood, birth seems a calamity I would be miserable not having known."

"I know that my birth is fortuitous, a laughable accident, and yet, as soon as I forget myself, I behave as if it were a capital event, indispensable to the progress and equilibrium of the world."

"I long to be free — desperately free. Free as the stillborn are free."

"Once we reject lyricism, to blacken a page becomes an ordeal: what's the use of writing in order to say exactly what we had to say?"

"What is that one crucifixion compared to the daily kind any insomniac endures?"

"Though we may prefer ourselves to the universe, we nonetheless loathe ourselves much more than we suspect. If the wise man is so rare a phenomenon, it is because he seems unshaken by the aversion which, like all beings, he must feel for himself."

"I think of so many people who are no more, and I pity them. Yet they are not so much to be pitied, for they have solved every problem, beginning with the problem of death."

"We say: he has no talent, only tone. But tone is precisely what cannot be invented — we're born with it. Tone is an inherited grace, the privilege some of us have of making our organic pulsations felt — tone is more than talent, it is its essence."

"The feeling of being ten thousand years behind, or ahead, of the others, of belonging to the beginnings or to the end of humanity..."

"We do not rush toward death, we flee the catastrophe of birth, survivors struggling to forget it. Fear of death is merely the projection into the future of a fear which dates back to our first moment of life. We are reluctant, of course, to treat birth as a scourge: has it not been inculcated as the sovereign good — have we not been told that the worst came at the end, not at the outset of our lives? Yet evil, the real evil, is behind, not ahead of us. What escaped Jesus did not escape Buddha: "If three things did not exist in the world, O disciples, the Perfect One would not appear in the world. …" And ahead of old age and death he places the fact of birth, source of every infirmity, every disaster."

"Without the faculty of forgetting, our past would weigh so heavily on our present that we should not have the strength to confront another moment, still less to live through it. Life would be bearable only to frivolous natures, those in fact who do not remember."

"If we could sleep twenty-four hours a day, we would soon return to the primordial slime, the beatitude of that perfect torpor before Genesis-the dream of every consciousness sick of itself."

"It is trifling to believe in what you do or in what others do. You should avoid simulacra and even "realities"; you should take up a position external to everything and everyone, drive off or grind down your appetites, live, according to a Hindu adage, with as few desires as a "solitary elephant."

"We make choices, decisions, as long as we keep to the surface of things; once we reach the depths, we can neither choose nor decide, we can do nothing but regret the surface..."

"The only thing the young should be taught is that there is virtually nothing to be hoped for from life. One dreams of a Catalogue of Disappointments which would include all the disillusionments reserved for each and every one of us, to be posted in the schools."

"I pride myself on my capacity to perceive the transitory character of everything. An odd gift which has spoiled all my joys; better: all my sensations."

"Once we begin to want, we fall under the jurisdiction of the Devil."

"It is a great force, and a great fortune, to be able to live without any ambition whatever. I aspire to it, but the very fact of so aspiring still participates in ambition."

"It's not worth the bother of killing yourself, since you always kill yourself too late."

"When you know quite absolutely that everything is unreal, you then cannot see why you should take the trouble to prove it."

"I have all the defects of other people yet everything they do seems to me inconceivable."

"What are you waiting for in order to give up?"

"The farther men get from God, the farther they advance into the knowledge of religions."

"An aphorism? Fire without flames. Understandable that no one tries to warm himself at it."

"All my life, I have lived with the feeling that I have been kept from my true place. If the expression "metaphysical exile" had no meaning, my existence alone would afford it one."

"We had nothing to say to one another, and while I was manufacturing my phrases I felt that earth was falling through space and that I was falling with it at a speed that made me dizzy."

"Everything turns on pain; the rest is accessory, even nonexistent, for we remember only what hurts. Painful sensations being the only real ones, it is virtually useless to experience others."

"Late at night. I feel like falling into a frenzy, doing some unprecedented thing to release myself, but I don't see against whom, against what..."

"The ideal being? An angel ravaged by humor."

"Every thought derives from a thwarted sensation."

"Progress is the injustice each generation commits with regard to its predecessor."

"One cannot live without motives. I have no motives left, and I am living."

"Buddhism calls anger "corruption of the mind," Manicheism "root of the tree of death." I know this, but what good does it do me to know?"

"As art sinks into paralysis, artists multiply. This anomaly ceases to be one if we realize that art, on its way to exhaustion, has become both impossible and easy."

"Self-pity is not as sterile as we suppose. Once we feel its mere onset, we assume a thinker's attitude, and come to think of it, we come to think!"

"Fear is the antidote to boredom: the remedy must be stronger than the disease."

"There is nothing to say about anything. So there can be no limit to the number of books."

"We dread the future only when we are not sure we can kill ourselves when we want to."

"Imaginary pains are by far the most real we suffer, since we feel a constant need for them and invent them because there is no way of doing without them."

"Two enemies — the same man divided."

"When I happen to be busy, I never give a moment's thought to the "meaning" of anything, particularly of whatever it is I am doing. A proof that the secret of everything is in action and not abstention, that fatal cause of consciousness."

"We have lost, being born, as much as we shall lose, dying. Everything."

"The more you are a victim of contradictory impulses, the less you know which to yield to. To lack character — precisely that and nothing more."

"Self-knowledge — the bitterest knowledge of all and also the kind we cultivate least: what is the use of catching ourselves out, morning to night, in the act of illusion, pitilessly tracing each act back to its root, and losing case after case before our own tribunal?"

"This very second has vanished forever, lost in the anonymous mass of the irrevocable. It will never return. I suffer from this and I do not. Everything is unique — and insignificant."

"In relation to any act of life, the mind acts as a killjoy."

"Each of us believes, quite unconsciously of course, that we alone pursue the truth, which the rest are incapable of seeking out and unworthy of attaining. This madness is so deep-rooted and so useful that it is impossible to realize what would become of each of us if it were someday to disappear."

""Do I look like someone who has something to do here on Earth?" — That's what I'd like to answer the busybodies who inquire into my activities."

"Where are my sensations? They have melted into... me, and what is this me, this self, but the sum of these evaporated sensations?"

"In the fact of being born there is such an absence of necessity that when you think about it a little more than usual, you are left...with a foolish grin."

"If death is as horrible as is claimed, how is it that after the passage of a certain period of time we consider happy any being, friend or enemy, who has ceased to live?"

"The mind that puts everything in question, reaches, after a thousand interrogations, an almost total inertia, a situation which the inert, in fact, knows from the start, by instinct. For what is inertia but a congenital perplexity?"

"Paradise was unendurable, otherwise the first man would have adapted to it; this world is no less so, since here we regret paradise or anticipate another one. What to do? Where to go? Do nothing and go nowhere, easy enough."

"What do you do from morning to night?" "I endure myself."

"The poor, by thinking unceasingly of money, reach the point of losing the spiritual advantages of non-possession, thereby sinking as low as the rich."

"Nothing is a better proof of how far humanity has regressed than the impossibility of finding a single nation, a single tribe, among whom birth still provokes mourning and lamentations."

"I do nothing, granted. But I see the hours pass — which is better than trying to fill them."

"Say what we will, death is the best thing nature has found to please everyone. With each of us, everything vanishes, everything stops forever. What an advantage, what an abuse! Without the least effort on our part, we own the universe, we drag it into our own disappearance. No doubt about it, dying is immoral..."

"The need for novelty is the characteristic of an alienated gorilla."

"No position is so false as having understood and still remaining alive."

"We have convictions only if we have studied nothing thoroughly."

"Nothing deserves to be undone, doubtless because nothing deserved to be done."

"Consciousness is much more than the thorn, it is the dagger in the flesh."

"The more you live, the less useful it seems to have lived."

""What's wrong — what's the matter with you?" Nothing, nothing's the matter, I've merely taken a leap outside my fate, and now I don't know where to turn, what to run for..."

"Not to be born is undoubtedly the best plan of all. Unfortunately, it is within no one's reach."

"Only one thing matters: learning to be the loser."

"The unfortunate thing about public misfortunes is that everyone regards himself as qualified to talk about them."

"God is what survives the evidence that nothing deserves to be thought."

"Obviously God was a solution, and obviously none so satisfactory that will ever be found again."

"My mission is to suffer for all those who suffer without knowing it. I must pay for them, expiate their unconsciousness, their luck to be ignorant of how unhappy they are."

"Existence would be a quite impracticable enterprise if we stopped granting importance to what has none."

"To have failed in everything, always, out of a love of discouragement."

"Erosion of our being by our infirmities: the resulting void is filled by the presence of consciousness, what am I saying? — that void is consciousness itself."

"There is no false sensation."

"To think that so many have succeeded in dying!"

"We must suffer to the end, to the moment when we stop believing in suffering."

"If instead of expanding you, putting you in a state of energetic euphoria, your ordeals depress and embitter you, you can be sure you have no spiritual vocation."

"What to think of other people? I ask myself this question each time I make a new acquaintance. So strange does it seem to me that we exist, and that we consent to exist."

"Existing is plagiarism."

"A self-respecting man is a man without a country. A fatherland is birdlime..."

"Illusion begets and sustains the world; we do not destroy one without destroying the other. Which is what I do every day. An apparently ineffectual operation, since I must begin all over again the next day."

"I feel effective, competent, likely to do something positive only when I lie down and abandon myself to an interrogation without object or end."

"Philosophers write for professors; thinkers for writers."

"Fortunate those who, born before science, were privileged to die of their first disease!"

"Even when nothing happens, everything seems too much for me. What can be said, then, in the presence of an event, any event?"

"Impossible to accede to truth by opinions, for each opinion is only a mad perspective of reality."

"There is no one whose death I have not longed for, at one moment or another."

"Every act of courage is the work of an unbalanced man. Animals, normal by definition, are always cowardly except when they know themselves to be stronger, which is cowardice itself."

"To be is to be cornered."

""Neither this world, nor the next, nor happiness are for the being abandoned to doubt." — This point in the Gita is my death sentence."

"I want to proclaim a truth that would forever exile me from among the living. I know only the conditions but not the words that would allow me to formulate it."

"To found a family. I think it would have been easier for me to found an empire."

"One is and remains a slave as long as one is not cured of hoping."

"As soon as one returns to Doubt (if it could be said that one has ever left it), undertaking anything at all seems not so much useless as extravagant. Doubt works deep within you like a disease, or even more effectively, like a faith."

"How can you know if you are in the truth? The criterion is simple enough: if others make a vacuum around you, there is not a doubt in the world that you are closer to the essential than they are."

"Get hold of yourself, be confident once more, don't forget that it is not given to just anyone to have idolized discouragement without succumbing to it."

"The state of health is a state of nonsensation, even of nonreality. As soon as we cease to suffer, we cease to exist."

"By what aberration has suicide, the only truly normal action, become the attribute of the flawed?"

"To try curing someone of a "vice," of what is the deepest thing he has, is to attack his very being, and this is indeed how he himself understands it, since he will never forgive you for wanting him to destroy himself in your way and not his."

"The only profound thinkers are the ones who do not suffer from a sense of the ridiculous."

"We are all of us in error, the humorists excepted. They alone have discerned, as though in jest, the inanity of all that is serious and even of all that is frivolous."

"We must live, you used to say, as if we were never going to die. — Didn't you know that's how everyone lives, including those obsessed with Death?"

"In the hours without sleep, each moment is so full and so vacant that it suggests itself as a rival of Time."

"Eternity is absence."

"Man is fulfilled only when he ceases to be man."

"When I happen to be satisfied with everything, even God and myself, I immediately react like the man who, on a brilliant day, torments himself because the sun is bound to explode in a few billion years."

""What is truth?" is a fundamental question. But what is it compared to "How to endure life?" And even this one pales beside the next: "How to endure oneself?" — That is the crucial question in which no one is in a position to give us an answer."

"Everything is nothing, including the consciousness of nothing."

"One disgust, then another — to the point of losing the use of speech and even of the mind...The greatest exploit of my life is to be still alive."

"After all, why should ordinary people want to contemplate the End, especially when we see the condition of those who do?"

"What can be said, lacks reality. Only what fails to make its way into words exists and counts."

"Woe to the book you can read without constantly wondering about the author!"

"To think is to run after insecurity, to be demoralized for grandiose trifles, to immure oneself in abstractions with a martyr's avidity, to hunt up complications the way others pursue collapse or gain. The thinker is by definition keen for torment."

"It makes no sense to say that death is the goal of life, but what else is there to say?"

"We regret not having the courage to make such and such decision; we regret much more having made one — any one. Better no action than the consequences of an action."

"You really should come to the house — one of these days we might die without having seen each other again." — "Since we have to die in any case, what's the use of seeing each other again?"

"Everyone is mistaken, everyone lives in illusion. At best, we can admit a scale of fictions, a hierarchy of unrealities, giving preference to one rather than to another; but to choose, no, definitely not that..."

"Even more than in a poem, it is the aphorism that the word is god."

"All morning, I did nothing but repeat: "Man is an abyss, man is an abyss." — I could not, alas, find anything better."

"Old age, after all, is merely the punishment for having lived."

"Hope is the normal form of delirium."

"Try as I will, I don't see what might exist..."

"If I were to go blind, what would bother me the most would be no longer to be able to stare idiotically at the passing clouds."

"We live in the false as long as we have not suffered. But when we begin to suffer, we enter the truth only to regret the false."

"The worst is not ennui nor despair but their encounter, their collision. To be crushed between the two!"

"When we know what words are worth, the amazing thing is that we try to say anything at all, and that we manage to do so. This requires, it is true, a supernatural nerve."

"To resign oneself or to blow out one's brains, that is the choice one faces at certain moments. In any case, the only real dignity is that of exclusion."

"Every utopia about to be realized resembles a cynical dream."

"One does not inhabit a country; one inhabits a language. That is our country, our fatherland — and no other."

"Impossible to spend sleepless nights and accomplish anything: if, in my youth, my parents had not financed my insomnias, I should surely have killed myself."

"Criticism is a misconception: we must read not to understand others but to understand ourselves."

"A word, once dissected, no longer signifies anything, is nothing. Like a body that, after an autopsy, is less than a corpse."

"Except for music, everything is a lie, even solitude, even ecstasy. Music, in fact, is the one and the other, only better."

"For a writer, to change languages is to write a love letter with a dictionary."

"To have accomplished nothing and to die overworked."

"What is not heartrending is superfluous, at least in music."

"What a judgment upon the living, if it is true, as has been maintained, that what dies has never existed!"

"The fact that life has no meaning is a reason to live — moreover, the only one."

"The surest means of not losing your mind on the spot: remembering that everything is unreal, and will remain so..."

"My mission is to see things as they are. Exactly the contrary of a mission."

"When you get over an infatuation, to fall for someone ever again seems so inconceivable that you imagine no one, not even a bug, that is not mired in disappointment."

"When you love someone, you hope — the more closely to be attached — that a catastrophe will strike your beloved."

"I anticipated witnessing in my lifetime the disappearance of our species. But the Gods have been against me."

"It is not by genius, it is by suffering, and suffering alone, that one ceases to be a marionette."

"The more one has suffered, the less one demands. To protest is a sign one has traversed no hell."

"How many disappointments are conducive to bitterness? One or a thousand, depending on the subject."

"Our place is somewhere between being and nonbeing — between two fictions."

"If to describe a misery were as easy to live through it!"

"This morning I thought, hence lost my bearings, for a good quarter of an hour."

"Only what we have not accomplished and what we could not accomplish matters to us, so that what remains of a whole life is only what it will not have been."

"To dream of an enterprise of demolition that would spare none of the traces of the original Big Bang."

"There exists, I grant you, a clinical depression, upon which certain remedies occasionally have effect; but there exists another kind, a melancholy underlying our very outbursts of gaiety and accompanying us everywhere, without leaving us alone for a single moment. And there is nothing that can rid us of this lethal omnipresence: the self forever confronting itself."

"I'd rather offer my life as a sacrifice than be necessary to anything."

"Impossible for me to know whether or not I take myself seriously. The drama of detachment is that we cannot measure its progress. We advance into a desert, and we never know where we are in it."

"Of all that makes us suffer, nothing — so much as disappointment — gives us the sensation of at last touching Truth."

"Melancholy redeems this universe, and yet it is melancholy that separates us from it."

"There is always someone above you: beyond God Himself rises Nothingness."

"What an incitation to hilarity, hearing the word goal while following a funeral procession!"

"To read is to let someone else work for you — the most delicate form of exploitation."

"To think is to submit to the whims and commands of an uncertain health."

"Who does not believe in Fate proves that he has not lived."

"To be or not to be...Neither one nor the other."

"Beware of thinkers whose minds function only when they are fueled by a quotation."

"If I were asked to summarize as briefly as possible my vision of things, to reduce it to its most succinct expression, I should replace words with an exclamation point, a definitive !"

"One grasps incomparably more things in boredom than by labor, effort being the mortal enemy of meditation."

"Love's great (and sole) originality is to make happiness indistinct from misery."

"Opinions, yes; convictions, no. That is the point of departure for an intellectual pride."

"What is marvelous is that each day brings us a new reason to disappear."

"Since the only things we remember are humiliations and defeats, what is the use of all the rest?"

"The need to devour oneself absolves one of the need to believe."

"To have grazed every form of failure, including success."

"Dead of night. No one, nothing but the society of the moments. Each pretends to keep us company, then escapes — desertion after desertion."

"One would have to be as unenlightened as an angel or an idiot to imagine that the human escapade could turn out well."

"Never unreal, Pain is a challenge to the universal fiction. What luck to be the only sensation granted a content, if not a meaning!"

"When we have no further desire to show ourselves, we take refuge in music, the Providence of the abulic."

"The reasons for persisting in Being seem less and less well founded, and our successors will find it easier than we to be rid of such obstinacy."

"If you don't want to explode with rage, leave your memory alone, abstain from burrowing there."

"In order to deceive melancholy, you must keep moving. Once you stop, it wakens, if in fact it has ever dozed off."

"What I know wreaks havoc upon what I want."

"By virtue of depression, we recall those misdeeds we buried in the depths of our memory. Depression exhumes our shames."

"Is it conceivable to adhere to a religion founded by someone else?"

"The world begins and ends with us. Only our consciousness exists, it is everything, and this everything vanishes with it. Dying, we leave nothing. Then why so much fuss around an event that is no such thing?"

"Without will, no conflict: no tragedy among the abulic. Yet the failure of will can be experienced more painfully than a tragic destiny."

"To think we could have spared ourselves from living all that we have lived!"

"A person who wakes up after a night of unbroken sleep has the illusion of beginning something new. When one instead remains awake the whole night long, nothing new begins."

"Lucidity is not necessarily compatible with life, actually not at all."

"Basically—I speak of life as it is and not of abstract philosophical constructs—life is only bearable because one does not go to the end; doing something is only possible when one has particular illusions and that holds also for friendships, for everything."

"Boredom is connected naturally with time, with the horror of time, with the experience and the consciousness of time. Those who are not aware of time do not become bored. Basically life is only possible if one is not aware of time. If one should happen to want to experience consciously one of those moments that pass, one would be lost; life would become unbearable."

"The source of an emotion is very difficult to grasp, but it comes to just that. That holds for all phenomena, for faith, etc. Why did it begin, how did it develop? and so forth—only he who has the gift of divination can perceive where it really comes from. But it is not accessible to reflection."

"With success and a literary career one becomes an unquestioning part of the mechanism, whereas the only truly important years are those in which one is unknown."

"I love talking to simple people, with common folk, if you like, and I still do it and still chat now as before with anyone, regardless of intellectual level. On the contrary, I like uneducated people much better and that is obviously my Rumanian heritage."

"I have a weakness for cemeteries, though they aren't so beautiful anymore, because they are simply overpopulated! When I meet friends or people I know who are going through a difficult period, I usually have this advice for them: "Go for twenty minutes in acemetery and you'll see that, though your worry won't disappear, you'll almost forget about it and you'll feel better." Just a few days ago I told a young woman who was suffering fearfully from an unhappy love, "Since you don't live far from Montparnasse, take a walk through the cemetery, just half an hour, and you will see that your misery will appear bearable." In such a situation, it is much better to do that than to go to a doctor; there is no medicine that can help. To visit a cemetery in such a situation is a lesson, a lesson in wisdom! I have always practiced such methods, or recommended them, although it may not seem altogether serious, but it has been effective in every case. What can one say that is meaningful to someone in despair? Absolutely nothing, or almost nothing. My advice shows immediate results."

"I know several writers, young writers, who tried to publish something and were frustrated, whereupon they wanted to take their lives. I understand that in some way, but it is exceptionally difficult to comfort someone who is so far gone. The most shocking things in life are perhaps the great defeats, and there are many of them, for everyone. When one gets to know people in that situation, one experiences the most of them. I am very often visited by people in complete despair, mostly young, who feel that they have failed. It is quite an extraordinarily important lesson, for there are people for whom it is not easy to go through such a crisis; it is a matter of sensitivity, of nerves, possibly even something inherited. Nevertheless, there are these crises in every social sphere and one must say that, fundamentally, failure merely constitutes the experience of life. That is really not so bad for the one who comprehends everything—what can happen to him? But it hits the ambitious exceptionally hard, those who have a plan for their lives, who think about the future, who have a future. Just because they take everything so seriously, I say to these people, "Go to the cemetery!" and it is right, and the results prove it. It is the only weapon with which to minimize such an essentially tragic situation.... Best of all, go find the grave of a friend! It is perhaps absurd and yet it has not only meaning, but is, as I said, the only way to alleviate a personal drama. One learns in life just about everything but this, how to survive such a crisis. And in literary circles, which are often afflicted in this regard, there is certainly a lot of disappointment."

"As an aphorist, Cioran has no rivals other than perhaps Nietzsche, and many of his philosophies are echoed by Ligotti. But Ligotti is far more disturbing than Cioran, who is actually very funny. In exploring these philosophies, nobody I've read has expressed the idea of humanity as aberration more powerfully than Cioran and Ligotti."

"...the greatest French writer to honour our language since the death of Paul Valery."

"...the most distinguished figure in the tradition since Kierkegaard, Nietzsche and Wittgenstein."

"As Cioran correctly points out, a principal danger of being overcivilized is that one all too easily relapses, out of sheer exhaustion and the unsatisfied need to be "stimulated," into a vulgar and passive barbarism. Thus, "the man who unmasks his fictions" through an indiscriminate pursuit of the lucidity that is promoted by modern liberal culture "renounces his own resources and, in a sense, himself. Consequently, he will accept other fictions which will deny him, since they will not have cropped up from his own depth." There, he concludes, "no man concerned with his own equilibrium may exceed a certain degree of lucidity and analysis.""

"It is the courage to make a clean breast of it in the face of every question that distinguishes the philosopher. He must be like Sophocles' Oedipus, who, seeking enlightenment concerning his terrible fate, pursues his indefatigable inquiry even though he divines that appalling horror awaits him in the answer. But most of us carry with us the Jocasta in our hearts, who begs Oedipus, for God's sake, not to inquire further."

"Obit anus, abit onus."

"The New Testament … must be in some way traceable to an Indian source: its ethical system, its ascetic view of morality, its pessimism, and its Avatar, are all thoroughly Indian. It is its morality which places it in a position of such emphatic and essential antagonism to the Old Testament, so that the story of the Fall is the only possible point of connection between the two."

"Think of the fanaticism, the endless persecutions, the religious wars, that sanguinary frenzy of which the ancients had no conception! Think of the crusades, a butchery lasting two hundred years and inexcusable, its war cry “It is the will of God,” its object to gain possession of the grave of one who preached love and sufferance; think of the cruel expul- sion and extermination of the Moors and Jews from Spain! Think of the orgies of blood, the inquisitions, the heretical tribunals, the bloody and terrible conquests of the Moham- medans in three continents, or those of Christianity in America, whose inhabitants were for the most part, and in Cuba entirely exterminated.”” ...‘“‘Perhaps I go too far in saying all religions. For the sake of truth, I must add that the fanatical enormities perpetrated in the name of religion are only to be put down to the adherents of monotheistic creeds, that is, the Jewish faith and its two branches, Christianity and Islamism. We hear of nothing of the kind in the case of Hindoos and Buddhists.”"

"In an essay on ‘“The Christian System,” he argued that the visions of the Old and New Testament are so unalike that the latter “‘must be in some way traceable to an Indian source: its ethical system, its ascetic view of morality, its pessimism and its Avatar, are all thoroughly Indian.”"

"We forfeit three-fourths of ourselves in order to be like other people."

"When the Church says that, in the dogmas of religion, reason is totally incompetent and blind, and its use to be reprehended, this really attests the fact that these dogmas are allegorical in their nature, and are not to be judged by the standard which reason, taking all things sensu proprio, can alone apply. Now the absurdities of a dogma are just the mark and sign of what is allegorical and mythical in it. In the case under consideration, however, the absurdities spring from the fact that two such heterogeneous doctrines as those of the Old and New Testaments had to be combined. The great allegory was of gradual growth. Suggested by external and adventitious circumstances, it was developed by the interpretation put upon them, an interpretation in quiet touch with certain deep-lying truths only half realised. The allegory was finally completed by Augustine, who penetrated deepest into its meaning, and so was able to conceive it as a systematic whole and supply its defects."

"The bad thing about all religions is that, instead of being able to confess their allegorical nature, they have to conceal it; accordingly, they parade their doctrines in all seriousness as true sensu proprio, and as absurdities form an essential part of these doctrines we have the great mischief of a continual fraud. Nay, what is worse, the day arrives when they are no longer true sensu proprio, and then there is an end of them; so that, in that respect, it would be better to admit their allegorical nature at once. But the difficulty is to teach the multitude that something can be both true and untrue at the same time. Since all religions are in a greater or less degree of this nature, we must recognise the fact that mankind cannot get on without a certain amount of absurdity, that absurdity is an element in its existence, and illusion indispensable; as indeed other aspects of life testify."

"If there is anything in the world that can really be called a man’s property, it is surely that which is the result of his mental activity."

"Change alone is eternal, perpetual, immortal."

"Christianity taught only what the whole of Asia knew already long before and even better."

"How every line is of such strong, determined, and consistent meaning! And on every page we encounter deep, original, lofty thoughts, while the whole world is suffused with a high and holy seriousness."

"Just as ivy in search of support entwines itself around a thick prop, adjusts itself to its contours and exactly follows its shape, though it retains its own life and its particular charms, and looks most attractive, so Christian doctrine issuing from the wisdom of India has covered over the old trunk of gross Judaism, which is completely dissimilar to itself. What has been preserved of the fundamental form of the latter is something entirely different, something true and living which has been transformed by this doctrine. The trunk looks the same but is quite different. The Creator outside the world, which he has made out of nothing, is identified with the Saviour and through him with mankind; he is mankind's representative, it was redeemed by him as it had been lost in Adam, since when it has been enchained by the bonds of sin, corruption, suffering and death. For this is the attitude of Christianity as it is of Buddhism. The world can no longer be seen in the light of Jewish optimism which found that "all is well". No, rather is it the devil who now calls himself "prince of this world".... "We may hope", he wrote, "that Europe will free itself some day of all Jewish mythology. Perhaps the century is approaching when the peoples of Japhetic stock, originating in Asia, will find the sacred relics of their native land, because, after going astray for so long, they have reached sufficient maturity for this.""

"And O! how the mind is here washed clean of all its early ingrafted Jewish superstition ! It is the most profitable and elevating reading which is possible in the world. It has been the solace of my life, and will be the solace of my death."

"The philosophy of Kant, then, is the only philosophy with which a thorough acquaintance is directly presupposed in what we have to say here. But if, besides this, the reader has lingered in the school of the divine Plato, he will be so much the better prepared to hear me, and susceptible to what I say. And if, indeed, in addition to this he is a partaker of the benefit conferred by the Vedas, the access to which, opened to us through the Upanishads, is in my eyes the greatest advantage which this still young century enjoys over previous ones, because I believe that the influence of the Sanscrit literature will penetrate not less deeply than did the revival of Greek literature in the fifteenth century: if, I say, the reader has also already received and assimilated the sacred, ancient Indian wisdom, then is he best of all prepared to hear what I have to say to him. My work will not speak to him, as to many others, in a strange and even hostile tongue; for, if it does not sound too vain, I might express the opinion that each one of the individual and disconnected aphorisms which make up the Upanishads may be deduced as a consequence from the thought I am going to impart, though the converse, that my thought is to be found in the Upanishads, is by no means the case."

"And now that I have allowed myself the jest to which in this two-sided life hardly any page can be too serious to grant a place, I part with the book with deep seriousness, in the sure hope that sooner or later it will reach those to whom alone it can be addressed; and for the rest, patiently resigned that the same fate should, in full measure, befall it, that in all ages has, to some extent, befallen all knowledge, and especially the weightiest knowledge of the truth, to which only a brief triumph is allotted between the two long periods in which it is condemned as paradoxical or disparaged as trivial. The former fate is also wont to befall its author. But life is short, and truth works far and lives long: let us speak the truth."

"Just as the witticism brings two very different real objects under one concept, the pun brings two different concepts, by the assistance of accident, under one word."

"The effect of music is so very much more powerful and penetrating than is that of the other arts, for these others speak only of the shadow, but music of the essence."

"This art is music. It stands quite apart from all the others. In it we do not recognize the copy, the repetition, of any Idea of the inner nature of the world. Yet it is such a great and exceedingly fine art, its effect on man's innermost nature is so powerful, and it is so completely and profoundly understood by him in his innermost being as an entirely universal language, whose distinctness surpasses even that of the world of perception itself, that in it we certainly have to look for more than that exercitium arithmeticae occultum nescientis se numerare animi [exercise in arithmetic in which the mind does not know it is counting] which Leibniz took it to be."

"The method of viewing things which proceeds in accordance with the principle of sufficient reason is the rational method, and it alone is valid and of use in practical life and in science. The method which looks away from the content of this principle is the method of genius, which is only valid and of use in art."

"For what is modesty but hypocritical humility, by means of which, in a world swelling with vile envy, a man seeks to beg pardon for his excellences and merits from those who have none? For whoever attributes no merit to himself because he really has none is not modest, but merely honest."

"The composer reveals the innermost nature of the world, and expresses the profoundest wisdom in a language that his reasoning faculty does not understand, just as a magnetic somnambulist gives information about things of which she has no conception when she is awake. Therefore in the composer, more than in any other artist, the man is entirely separate and distinct from the artist."

"This actual world of what is knowable, in which we are and which is in us, remains both the material and the limit of our consideration."

"Every time a man is begotten and born, the clock of human life is wound up anew to repeat once more its same old tune that has already been played innumerable times, movement by movement and measure by measure, with insignificant variations."

"Correct and accurate conclusions may be arrived at if we carefully observe the relation of the spheres of concepts, and only conclude that one sphere is contained in a third sphere, when we have clearly seen that this first sphere is contained in a second, which in its turn is contained in the third. On the other hand, the art of sophistry lies in casting only a superficial glance at the relations of the spheres of the concepts, and then manipulating these relations to suit our purposes, generally in the following way: — When the sphere of an observed concept lies partly within that of another concept, and partly within a third altogether different sphere, we treat it as if it lay entirely within the one or the other, as may suit our purpose."

"Reason is feminine in nature; it can only give after it has received. Of itself it has nothing but the empty forms of its operation. There is no absolutely pure rational knowledge except the four principles to which I have attributed metalogical truth; the principles of identity, contradiction, excluded middle, and sufficient reason of knowledge. For even the rest of logic is not absolutely pure rational knowledge. It presupposes the relations and the combinations of the spheres of concepts. But concepts in general only exist after experience of ideas of perception, and as their whole nature consists in their relation to these, it is clear that they presuppose them."

"Talent hits a target no one else can hit; genius hits a target no one else can see."

"My body and my will are one."

"We see in tragedy the noblest men, after a long conflict and suffering, finally renounce forever all the pleasure of life and the aims till then pursued so keenly, or cheerfully and willingly give up life itself."

"That books do not take the place of experience, and that learning is no substitute for genius, are two kindred phenomena; their common ground is that the abstract can never take the place of the perceptive."

"There is only one inborn erroneous notion … that we exist in order to be happy … So long as we persist in this inborn error … the world seems to us full of contradictions. For at every step, in great things and small, we are bound to experience that the world and life are certainly not arranged for the purpose of maintaining a happy existence … hence the countenances of almost all elderly persons wear the expression of … disappointment."

"Life is a business that does not cover the costs."

"Consider the Koran... this wretched book was sufficient to start a world-religion, to satisfy the metaphysical need of countless millions for twelve hundred years, to become the basis of their morality and of a remarkable contempt for death, and also to inspire them to bloody wars and the most extensive conquests. In this book we find the saddest and poorest form of theism. Much may be lost in translation, but I have not been able to discover in it one single idea of value."

"If a person is stupid, we excuse him by saying that he cannot help it; but if we attempted to excuse in precisely the same way the person who is bad, we should be laughed at."

"All religions promise a reward for excellences of the will or heart, but none for excellences of the head or understanding."

"Wirklich ist jedes Kind gewissermaßen ein Genie, und jedes Genie gewissermaßen ein Kind."

"At the age of five years to enter a spinning-cotton or other factory, and from that time forth to sit there daily, first ten, then twelve, and ultimately fourteen hours, performing the same mechanical labour, is to purchase dearly the satisfaction of drawing breath. But this is the fate of millions, and that of millions more is analogous to it."

"...this our world, which is so real, with all its suns and milky ways is—nothing."

"Whoever heard me assert that the grey cat playing just now in the yard is the same one that did jumps and tricks there five hundred years ago will think whatever he likes of me, but it is a stranger form of madness to imagine that the present-day cat is fundamentally an entirely different one."

"In every page of David Hume, there is more to be learned than from Hegel's, Herbart's and Schleiermacher's complete philosophical works. - vol. II, p. 582 (as cited on p. 177 of Schopenhauer: A Biography)"

"Spinoza says that if a stone which has been projected through the air, had consciousness, it would believe that it was moving of its own free will. I add this only, that the stone would be right. The impulse given it is for the stone what the motive is for me, and what in the case of the stone appears as cohesion, gravitation, rigidity, is in its inner nature the same as that which I recognise in myself as will, and what the stone also, if knowledge were given to it, would recognise as will."

"We, on the contrary, now send to the Brahmans English clergymen and evangelical linen-weavers, in order out of sympathy to put them right, and to point out to them that they are created out of nothing, and that they ought to be grateful and pleased about it. But it is Just the same as if we fired a bullet at a cliff. " In India, our religions wIll never at any time take root; the ancient wisdom of the human race will not be supplanted by the events in Galilee. On the contrary, Indian Wisdom flows back to Europe, and will produce a fundamental change in our knowledge and thought."

"The world is idea. This truth is by no means new. It was implicitly involved in the sceptical reflections from which Descartes started. Berkeley, however, was the first who distinctly enunciated it, and by this he has rendered a permanent service to philosophy, even though the rest of his teaching should not endure. Kant's primary mistake was the neglect of this principle... How early again this truth was recognised by the wise men of India, appearing indeed as the fundamental tenet of the Vedânta philosophy ascribed to Vyasa, is pointed out by Sir William Jones in the last of his essays: "On the philosophy of the Asiatics"..."

"Thus, because Christian morals leave animals out of consideration … therefore in philosophical morals they are of course at once outlawed; they are merely "things," simply means to ends of any sort; and so they are good for vivisection, for deer-stalking, bull-fights, horse-races, etc., and they may be whipped to death as they struggle along with heavy quarry carts. Shame on such a morality … which fails to recognize the Eternal Reality immanent in everything that has life, and shining forth with inscrutable significance from all eyes that see the sun!"

"Boundless compassion for all living beings is the surest and most certain guarantee of pure moral conduct, and needs no casuistry. Whoever is filled with it will assuredly injure no one, do harm to no one, encroach on no man's rights; he will rather have regard for every one, forgive every one, help every one as far as he can, and all his actions will bear the stamp of justice and loving-kindness. … In former times the English plays used to finish with a petition for the King. The old Indian dramas close with these words: "May all living beings be delivered from pain." Tastes differ; but in my opinion there is no more beautiful prayer than this."

"It is asserted that beasts have no rights; the illusion is harboured that our conduct, so far as they are concerned, has no moral significance, or, as it is put in the language of these codes, that "there are no duties to be fulfilled towards animals." Such a view is one of revolting coarseness, a barbarism of the West, whose source is Judaism. In philosophy, however, it rests on the assumption, despite all evidence to the contrary, of the radical difference between man and beast,—a doctrine which, as is well known, was proclaimed with more trenchant emphasis by Descartes than by any one else: it was indeed the necessary consequence of his mistakes."

"Compassion for animals is intimately connected with goodness of character, and it may be confidently asserted that he, who is cruel to living creatures, cannot be a good man. Moreover, this compassion manifestly flows from the same source whence arise the virtues of justice and loving-kindness towards men."

"Europeans are awakening more and more to a sense that beasts have rights, in proportion as the strange notion is being gradually overcome and outgrown, that the animal kingdom came into existence solely for the benefit and pleasure of man. This view, with the corollary that non-human living creatures are to be regarded merely as things, is at the root of the rough and altogether reckless treatment of them, which obtains in the West."

"My basis is supported by the authority of the greatest moralist of modern times; for such, undoubtedly, J. J. Rousseau is,—that profound reader of the human heart, who drew his wisdom not from books, but from life, and intended his doctrine not for the professorial chair, but for humanity; he, the foe of all prejudice, the foster-child of nature, whom alone she endowed with the gift of being able to moralise without tediousness, because he hit the truth and stirred the heart."

"The view of things [called Pantheism] … — that all plurality is only apparent, that in the endless series of individuals, passing simultaneously and successively into and out of life, generation after generation, age after age, there is but one and the same entity really existing, which is present and identical in all alike; — this theory … may be carried back to the remotest antiquity. It is the alpha and omega of the oldest book in the world, the sacred Vedas, whose dogmatic part, or rather esoteric teaching, is found in the Upanishads. There, in almost every page this profound doctrine lies enshrined; with tireless repetition, in countless adaptations, by many varied parables and similes it is expounded and inculcated. That such was, moreover, the fount whence Pythagoras drew his wisdom, cannot be doubted … That it formed practically the central point in the whole philosophy of the Eleatic School, is likewise a familiar fact. Later on, the New Platonists were steeped in the same … In the ninth century we find it unexpectedly appearing in Europe. It kindles the spirit of no less a divine than Johannes Scotus Erigena, who endeavours to clothe it with the forms and terminology of the Christian religion. Among the Mohammedans we detect it again in the rapt mysticism of the Sufi. In the West Giordano Bruno cannot resist the impulse to utter it aloud; but his reward is a death of shame and torture. And at the same time we find the Christian Mystics losing themselves in it, against their own will and intention, whenever and wherever we read of them! Spinoza's name is identified with it."

"Now if plurality and difference belong only to the appearance-form; if there is but one and the same Entity manifested in all living things: it follows that, when we obliterate the distinction between the ego and the non-ego, we are not the sport of an illusion. Rather are we so, when we maintain the reality of individuation, — a thing the Hindus call Maya, that is, a deceptive vision, a phantasma. The former theory we have found to be the actual source of the phaenomenon of Compassion; indeed Compassion is nothing but its translation into definite expression. This, therefore, is what I should regard as the metaphysical foundation of Ethics, and should describe it as the sense which identifies the ego with the non-ego, so that the individual directly recognises in another his own self, his true and very being. From this standpoint the profoundest teaching of theory pushed to its furthest limits may be shown in the end to harmonise perfectly with the rules of justice and loving-kindness, as exercised; and conversely, it will be clear that practical philosophers, that is, the upright, the beneficent, the magnanimous, do but declare through their acts the same truth as the man of speculation wins by laborious research … He who is morally noble, however deficient in mental penetration, reveals by his conduct the deepest insight, the truest wisdom; and puts to shame the most accomplished and learned genius, if the latter's acts betray that his heart is yet a stranger to this great principle, — the metaphysical unity of life."

"Here the institution that compels is the state, the only purpose of which is to protect individuals from one another and the whole from external enemies. Some German philosophasters of this mercenary age would like to twist it into an institution for education and edification in morality; in the background of this lurks the Jesuitical purpose of eliminating personal freedom and the individual’s personal development in order to make him into a mere cog in a Chinese machine of state and religion. But this is the path by which in the past one has arrived at the inquisitions, burning of heretics, and religious wars; Frederick the Great’s pledge, ‘In my country, each shall be able to tend to his salvation in his own fashion’, indicated that he never wanted to tread that path."

"Philosophy … is a science, and as such has no articles of faith; accordingly, in it nothing can be assumed as existing except what is either positively given empirically, or demonstrated through indubitable conclusions."

"No difference of rank, position, or birth, is so great as the gulf that separates the countless millions who use their head only in the service of their belly, in other words, look upon it as an instrument of the will, and those very few and rare persons who have the courage to say: No! my head is too good for that; it shall be active only in its own service; it shall try to comprehend the wondrous and varied spectacle of this world and then reproduce it in some form, whether as art or as literature, that may answer to my character as an individual."

"A mother gave her children Aesop’s fables to read, in the hope of educating and improving their minds; but they very soon brought the book back, and the eldest, wise beyond his years, delivered himself as follows: This is no book for us; it’s much too childish and stupid. You can’t make us believe that foxes and wolves and ravens are able to talk; we’ve got beyond stories of that kind! In these young hopefuls you have the enlightened Rationalists of the future."

"In a field of ripening corn I came to a place which had been trampled down by some ruthless foot; and as I glanced amongst the countless stalks, every one of them alike, standing there so erect and bearing the full weight of the ear, I saw a multitude of different flowers, red and blue and violet. How pretty they looked as they grew there so naturally with their little foliage! But, thought I, they are quite useless; they bear no fruit; they are mere weeds, suffered to remain only because there is no getting rid of them. And yet, but for these flowers, there would be nothing to charm the eye in that wilderness of stalks. They are emblematic of poetry and art, which, in civic life—so severe, but still useful and not without its fruit—play the same part as flowers in the corn."

"The charlatan takes very different shapes according to circumstances; but at bottom he is a man who cares nothing about knowledge for its own sake, and only strives to gain the semblance of it that he may use it for his own personal ends, which are always selfish and material."

"Every true thinker for himself is so far like a monarch; he is absolute, and recognises nobody above him. His judgments, like the decrees of a monarch, spring from his own sovereign power and proceed directly from himself. He takes as little notice of authority as a monarch does of a command; nothing is valid unless he has himself authorised it. On the other hand, those of vulgar minds, who are swayed by all kinds of current opinions, authorities, and prejudices, are like the people which in silence obey the law and commands."

"A man’s body and the needs of his body are now everywhere treated with a tender indulgence. Is the thinking mind then, to be the only thing that is never to obtain the slightest measure of consideration or protection, to say nothing of respect?"

"Descartes is rightly regarded as the father of modern philosophy primarily and generally because he helped the faculty of reason to stand on its own feet by teaching men to use their brains in place whereof the Bible, on the one hand, and Aristotle, on the other, had previously served."

"To be a philosopher, that is to say, a lover of wisdom (for wisdom is nothing but truth), it is not enough for a man to love truth, in so far as it is compatible with his own interest, with the will of his superiors, with the dogmas of the church, or with the prejudices and tastes of his contemporaries; so long as he rests content with this position, he is only a philautos, not a philosophos [a lover of self, not a lover of wisdom]. For this title of honor is well and wisely conceived precisely by its stating that one should love the truth earnestly and with one’s whole heart, and thus unconditionally and unreservedly, above all else, and, if need be, in defiance of all else. Now the reason for this is the one previously stated that the intellect has become free, and in this state it does not even know or understand any other interest than that of truth."

"The auspices for philosophy are bad if, when proceeding ostensibly on the investigation of truth, we start saying farewell to all uprightness, honesty and sincerity, and are intent only on passing ourselves off for what we are not. We then assume, like those three sophists [Fichte, Schelling and Hegel], first a false pathos, then an affected and lofty earnestness, then an air of infinite superiority, in order to impose where we despair of ever being able to convince."

"If, while hurrying ostensibly to the temple of truth, we hand the reins over to our personal interests which look aside at very different guiding stars, for instance at the tastes and foibles of our contemporaries, at the established religion, but in particular at the hints and suggestions of those at the head of affairs, then how shall we ever reach the high, precipitous, bare rock whereon stands the temple of truth?"

"An unbiased reader, on opening one of their [Fichte’s, Schelling’s or Hegel’s] books and then asking himself whether this is the tone of a thinker wanting to instruct or that of a charlatan wanting to impress, cannot be five minutes in any doubt. … The tone of calm investigation, which had characterized all previous philosophy, is exchanged for that of unshakeable certainty, such as is peculiar to charlatanry of every kind and at all times. … From every page and every line, there speaks an endeavor to beguile and deceive the reader, first by producing an effect to dumbfound him, then by incomprehensible phrases and even sheer nonsense to stun and stupefy him, and again by audacity of assertion to puzzle him, in short, to throw dust in his eyes and mystify him as much as possible."

"Ueberhaupt aber bin ich allmälig der Meinung geworden, daß der erwähnte Nutzen der Kathederphilosophie von dem Nachtheil überwogen werde, den die Philosophie als Profession der Philosophie als freier Wahrheitsforschung, oder die Philosophie im Auftrage der Regierung der Philosophie im Auftrage der Natur und der Menschheit bringt."

"Zuvörderst nämlich wird eine Regierung nicht Leute besolden, um Dem, was sie durch tausend von ihr angestellte Priester, oder Religionslehrer, von allen Kanzeln verkünden läßt, direkt, oder auch nur indirekt, zu widersprechen. … Daher der Grundsatz improbant secus docentes."

"... deshalb ich diese als die Metaphysik des Volkes bezeichnet habe."

"Man sieht daraus, daß in der Universitäts-philosophie die Wahrheit nur eine sekundäre Stelle einnimmt und, wenn es gefordert wird, aufstehn muß, einer andern Eigenschaft Platz zu machen."

"In Folge hievon wird, so lange die Kirche besteht, auf den Universitäten stets nur eine solche Philosophie gelehrt werden dürfen, welche, mit durchgängiger Rücksicht auf die Landesreligion abgefaßt, dieser im Wesentlichen parallel läuft und daher stets,—allenfalls kraus figurirt, seltsam verbrämt und dadurch schwer verständlich gemacht,—doch im Grunde und in der Hauptsache nichts Anderes, als eine Paraphrase und Apologie der Landesreligion ist. Den unter diesen Beschränkungen Lehrenden bleibt sonach nichts Anderes übrig, als nach neuen Wendungen und Formen zu suchen, unter welchen sie den in abstrakte Ausdrücke verkleideten und dadurch fade gemachten Inhalt der Landesreligion aufstellen, der alsdann Philosophie heißt."

"Inzwischen bleiben die solchermaaßen beschränkten Universitätsphilosophie bei der Sache ganz wohlgemuth; weil ihr eigentlicher Ernst darin liegt, mit Ehren ein redliches Auskommen für sich, nebst Weib und Kind, zu erwerben, auch ein gewisses Ansehn vor den Leuten zu genießen; hingegen das tiefbewegte Gemüth eines wirklichen Philosophen, dessen ganzer und großer Ernst im Aufsuchen eines Schlüssels zu unserm, so rätselhaften wie mißlichen Daseyn liegt, von ihnen zu den mythologischen Wesen gezählt wird; wenn nicht etwa» gar der damit Behaftete, sollte er ihnen je vorkommen, ihnen als von Monomanie besessen erscheint. Denn daß es mit der Philosophie so recht eigentlicher, bitterer Ernst seyn könne, läßt wohl, in der Regel, kein Mensch sich weniger träumen, als ein Docent derselben; gleichwie der ungläubigste Christ der Papst zu seyn pflegt. Daher gehört es denn auch zu den seltensten Fällen, daß ein wirklicher Philosoph zugleich ein Docent der Philosophie gewesen wäre."

"Das Bedenkliche bei der Sache ist auch bloß die doch einzuräumende Möglichkeit, daß die letzte dem Menschen erreichbare Einsicht in die Natur der Dinge, in sein eigenes Wesen und das der Welt nicht gerade zusammenträfe mit den Lehren, welche theils dem ehemaligen Völkchen der Juden eröffnet worden, theils vor 1800 Jahren in Jerusalem aufgetreten sind."

"Andere wieder, von diesen Wahrheitsforschern, schmelzen Philosophie und Religion zu einem Kentauren zusammen, den sie Religionsphilosophie nennen; Pflegen auch zu lehren, Religion und Philosophie seien eigentlich das Selbe;—welcher Sah jedoch nur in dem Sinne wahr zu seyn scheint, in welchem Franz I., in Beziehung auf Karl V., sehr versöhnlich gesagt haben soll: „was mein Bruder Karl will, das will ich auch,”—nämlich Mailand, Wieder andere machen nicht so viele Umstände, sondern reden geradezu von einer Christlichen Philosophie;—welches ungefähr so herauskommt, wie wenn man von einer Christlichen Arithmetik reden wollte, die fünf gerade seyn ließe. Dergleichen von Glaubenslehren entnommene Epitheta sind zudem der Philosophie offenbar unanständig, da sie sich für den Versuch der Vernunft giebt, aus eigenen Mitteln und unabhängig von aller Auktorität das Problem des Daseyns zu lösen."

"Man wolle nicht scheinen was man nicht ist. Das Vorgeben unbefangener Wahrheitsforschung, mit dem Entschluß, die Landesreligion zum Resultat, ja zum Maaßstabe und zur Kontrole derselben zu machen, ist unerträglich, und eine solche, an die Landesreligion, wie der Kettenhund an die Mauer, gebundene Philosophie ist nur das ärgerliche Zerrbild der höchsten und edelsten Bestrebung der Menschheit."

"Philosophy of religion … really amounts to … philosophizing on certain favorite assumptions that are not confirmed at all."

"Ja, bisweilen fühlt man sich versucht zu glauben, daß sie ihre ernstlich gemeinten philosophischen Forschungen schon vor ihrem zwölften Jahre abgethan und bereits damals ihre Ansicht vom Wesen der Welt, und was dem anhängt, auf immer festgestellt hätten; weil sie, nach allen philosophischen Diskussionen und halsbrechenden Abwegen, unter verwegenen Führern, doch immer wieder bei Dem anlangen, was uns in jenem Alter plausibel gemacht zu werden pflegt, und es sogar als Kriterium der Wahrheit zu nehmen scheinen. Alle die heterodoren philosophischen Lehren, mit welchen sie dazwischen, im Laufe ihres Lebens, sich haben beschäftigen müssen, scheinen ihnen nur dazu- seyn, um widerlegt zu werben und dadurch jene ersteren desto fester zu etabliren."

"Inzwischen verlangt die Billigkeit, daß man die Universitätsphilosophie nicht bloß, wie hier gescheht!, aus dem Standpunkte des angeblichen, sondern auch aus dem des wahren und eigentlichen Zweckes derselben beurtheile. Dieser nämlich läuft darauf hinaus, daß die künftigen Referendarien, Advokaten, Aerzte, Kandidaten und Schulmänner auch im Innersten ihrer Ueberzeugungen diejenige Richtung erhalten, welche den Absichten, die der Staat und seine Regierung mit ihnen haben, angemessen ist. Dagegen habe ich nichts einzuwenden, bescheide mich also in dieser Hinsicht. Denn über die Nothwendigkeit, oder Entbehrlichkeit eines solchen Staatsmittels zu urtheilen, halte ich mich nicht für kompetent; sondern stelle es denen anheim, welche die schwere Aufgabe haben, Menschen zu regieren, d. h. unter vielen Millionen eines, der großen Mehrzahl nach, gränzenlos egoistischen, ungerechten, unbilligen, unredlichen, neidischen, boshaften und dabei sehr beschränkten und querköpfigen Geschlechtes, Gesetz, Ordnung, Ruhe und Friede aufrecht zu erhalten und die Wenigen, denen irgend ein Besitz zu Theil geworden, zu schützen gegen die Unzahl Derer, welche nichts, als ihre Körperkräfte haben. Die Aufgabe ist so schwer, daß ich mich wahrlich nicht vermesse, über die dabei anzuwendenden Mittel mit ihnen zu rechten. Denn „ich danke Gott an jedem Morgen, daß ich nicht brauch’ für’s Röm’sche Reich zu sorgen,”—ist stets mein Wahlspruch gewesen. Diese Staatszwecke der Universitätsphilosophie waren es aber, welche der Hegelei eine so beispiellose Ministergunft verschafften. Denn ihr war der Staat „der absolut vollendete ethische Organismus,” und sie ließ den ganzen Zweck des menschlichen Daseyns im Staat aufgehn. Konnte es eine bessere Zurichtung für künftige Referendarien und demnächst Staatsbeamte geben, als diese, in Folge welcher ihr ganzes Wesen und Seyn, mit Leib und Seele, völlig dem Staat verfiel, wie das der Biene dem Bienenstock, und sie auf nichts Anderes, weder in dieser, noch in einer andern Welt hinzuarbeiten hatten, als daß sie taugliche Räder würden, mitzuwirken, um die große Staatsmaschine, diesen ultimus finis bonorum, im Gange zu erhalten? Der Referendar und der Mensch war danach Eins und das Selbe. Es war eine rechte Apotheose der Philisterei."

"Als auf die große Masse des Menschengeschlechts berechnet und derselben angemessen, kann bloß allegorische Wahrheit enthalten, welche sie jedoch als sensu proprio wahr geltend zu machen hat."

"If from the wilderness the righteous and honest John were actually to come who, clothed in skins and living on locusts and untouched by all the terrible mischief, were meanwhile to apply himself with a pure heart and in all seriousness to the investigation of truth and to offer the fruits thereof, what kind of reception would he have to expect from those businessmen of the chair, who are hired for State purposes and with wife and family have to live on philosophy, and whose watchword is, therefore, Primum vivere, deinde philosophari [first live and then philosophize]? These men have accordingly taken possession of the market and have already seen to it that here nothing is of value except what they allow; consequently merit exists only in so far as they and their mediocrity are pleased to acknowledge it. They thus have on a leading rein the attention of that small public, such as it is, that is concerned with philosophy. For on matters that do not promise, like the productions of poetry, amusement and entertainment but only instruction, and financially unprofitable instruction at that, that public will certainly not waste its time, effort, and energy, without first being thoroughly assured that such efforts will be richly rewarded. Now by virtue of its inherited belief that whoever lives by a business knows all about it, this public expects an assurance from the professional men who from professor’s chairs and in compendiums, journals, and literary periodicals, confidently behave as if they were the real masters of the subject. Accordingly, the public allows them to sample and select whatever is worth noting and what can be ignored. My poor John from the wilderness, how will you fare if, as is to be expected, what you bring is not drafted in accordance with the tacit convention of the gentlemen of the lucrative philosophy? They will regard you as one who has not entered in the spirit of the game and thus threatens to spoil the fun for all of them; consequently, they will regard you as their common enemy and antagonist. Now even if what you bring were the greatest masterpiece of the human mind, it could never find favor in their eyes. For it would not be drawn up ad normam conventionis [according to the current pattern]; and so it would not be such as to enable them to make it the subject of their lectures from the chair in order to make a living from it. It never occurs to a professor of philosophy to examine a new system that appears to see whether it is true; but he at once tests it merely to see whether it can be brought into harmony with the doctrines of the established religion, with government plans, and with the prevailing views of the times."

"The cheapest sort of pride is national pride; for if a man is proud of his own nation, it argues that he has no qualities of his own of which he can be proud; otherwise he would not have recourse to those which he shares with so many millions of his fellowmen. The man who is endowed with important personal qualities will be only too ready to see clearly in what respects his own nation falls short, since their failings will be constantly before his eyes. But every miserable fool who has nothing at all of which he can be proud adopts, as a last resource, pride in the nation to which he belongs; he is ready and glad to defend all its faults and follies tooth and nail, thus reimbursing himself for his own inferiority."

"No doubt, when modesty was made a virtue, it was a very advantageous thing for the fools, for everybody is expected to speak of himself as if he were one."

"Ruhm muß daher erst erworben werden: die Ehre hingegen braucht bloß nicht verloren zu gehen."

"Pride is an established conviction of one’s own paramount worth in some particular respect, while vanity is the desire of rousing such a conviction in others, and it is generally accompanied by the secret hope of ultimately coming to the same conviction oneself. Pride works from within; it is the direct appreciation of oneself. Vanity is the desire to arrive at this appreciation indirectly, from without."

"On the other hand, the cheapest form of pride is national pride; for the man affected therewith betrays a want of individual qualities of which he might be proud, since he would not otherwise resort to that which he shares with so many millions. The man who possesses outstanding personal qualities will rather see most clearly the faults of his own nation, for he has them constantly before his eyes. But every miserable fool, who has nothing in the world whereof he could be proud, resorts finally to being proud of the very nation to which he belongs. In this he finds compensation and is now ready and thankful to defend, … all the faults and follies peculiar to it. (From 'Parerga and Paralipomena', Vol. 1, Aphorisms on the Wisdom of Life, 'What A Man Represents', pp. 360)"

"Rascals are always sociable — more’s the pity! and the chief sign that a man has any nobility in his character is the little pleasure he takes in others’ company."

"Childish and altogether ludicrous is what you yourself are and all philosophers; and if a grown-up man like me spends fifteen minutes with fools of this kind, it is merely a way of passing the time. I've now got more important things to do. Goodbye!"

"A reproach can only hurt if it hits the mark. Whoever knows that he does not deserve a reproach can treat it with contempt."

"The brain may be regarded as a kind of parasite of the organism, a pensioner, as it were, who dwells with the body."

"National character is only another name for the particular form which the littleness, perversity and baseness of mankind take in every country. Every nation mocks at other nations, and all are right."

"Alles, alles kann einer vergessen, nur nicht sich selbst, sein eigenes Wesen."

"Je weniger einer, in Folge objektiver oder subjektiver Bedingungen, nötig hat, mit den Menschen in Berührung zu kommen, desto besser ist er daran."

"Our moral virtues benefit mainly other people; intellectual virtues, on the other hand, benefit primarily ourselves; therefore the former make us universally popular, the latter unpopular."

"The result of this mental dullness is that inner vacuity and emptiness that is stamped on innumerable faces and also betrays itself in a constant and lively attention to all events in the external world, even the most trivial. This vacuity is the real source of boredom and always craves for external excitement in order to set the mind and spirits in motion through something. Therefore in the choice thereof it is not fastidious, as is testified by the miserable and wretched pastimes to which people have recourse. … The principal result of this inner vacuity is the craze for society, diversion, amusement, and luxury of every kind which lead many to extravagance and so to misery. Nothing protects us so surely from this wrong turning as inner wealth, the wealth of the mind, for the more eminent it becomes, the less room does it leave for boredom. The inexhaustible activity of ideas, their constantly renewed play with the manifold phenomena of the inner and outer worlds, the power and urge always to make different combinations of them, all these put the eminent mind, apart from moments of relaxation, quite beyond the reach of boredom."

"Der Philister … ist demnach ein Mensch ohne geistige Bedürfnisse. Hieraus nun folgt gar mancherlei: erstlich, in Hinsicht auf ihn selbst, daß er ohne geistige Genüsse bleibt; nach dem schon erwähnten Grundsatz: il n’est pas de vrais plaisirs qu’avec de vrais besoins."

"Kein Drang nach Erkenntniß und Einsicht, um ihrer selbst Willen, belebt sein [des Philisters] Daseyn, auch keiner nach eigentlich ästhetischen Genüssen, als welcher dem ersteren durchaus verwandt ist. Was dennoch von Genüssen solcher Art etwan Mode, oder Auktorität, ihm aufdringt, wird er als eine Art Zwangsarbeit möglichst kurz abthun."

"Sich Alles, was zum leiblichen Wohlseyn beiträgt, zu verschaffen, ist der Zweck seines Lebens. Glücklich genug, wenn dieser ihm viel zu schaffen macht! Denn, sind jene Güter ihm schon zum voraus oktroyirt; so fällt er unausbleiblich der Langenweile anheim."

"Ball, Theater, Gesellschaft, Kartenspiel, Hasardspiel, Pferde, Weiber, Trinken, Reisen, … reicht dies Alles gegen die Langeweile nicht aus, wo Mangel an geistigen Bedürfnissen die geistigen Genüsse unmöglich macht. Daher auch ist dem Philister ein dumpfer, trockener Ernst, der sich dem thierischen nähert, eigen und charakteristisch."

"From the fundamental nature of the Philistine, it follows that, in regard to others, as he has no intellectual but only physical needs, he will seek those who are capable of satisfying the latter not the former. And so of all the demands he makes of others the very smallest will be that of any outstanding intellectual abilities. On the contrary, when he comes across these they will excite his antipathy and even hatred. For here he has a hateful feeling of inferiority and also a dull secret envy which he most carefully attempts to conceal even from himself; but in this way it grows sometimes into a feeling of secret rage and rancour. Therefore it will never occur to him to assess his own esteem and respect in accordance with such qualities, but they will remain exclusively reserved for rank and wealth, power and influence, as being in his eyes the only real advantages to excel in which is also his desire."

"A great affliction of all Philistines is that idealities afford them no entertainment, but to escape from boredom they are always in need of realities."

"Epicurus, the great teacher of happiness, has correctly and finely divided human needs into three classes. First there are the natural and necessary needs which, if they are not satisfied, cause pain. Consequently, they are only victus et amictus [food and clothing] and are easy to satisfy. Then we have those that are natural yet not necessary, that is, the needs for sexual satisfaction. … These needs are more difficult to satisfy. Finally, there are those that are neither natural nor necessary, the needs for luxury, extravagance, pomp, and splendour, which are without end and very difficult to satisfy."

"It is difficult, if not impossible, to define the limit of our reasonable desires in respect of possessions."

"Wealth is like sea-water; the more we drink, the thirstier we become."

"For the purpose of acquiring gain, everything else is pushed aside or thrown overboard, for example, as is philosophy by the professors of philosophy."

"People are often reproached because their desires are directed mainly to money and they are fonder of it than of anything else. Yet it is natural and even inevitable for them to love that which, as an untiring Proteus, is ready at any moment to convert itself into the particular object of our fickle desires and manifold needs. Thus every other blessing can satisfy only one desire and one need; for instance, food is good only to the hungry, wine only for the healthy, medicine for the sick, a fur coat for winter, women for youth, and so on. Consequently, all these are only … relatively good. Money alone is the absolutely good thing because it meets not merely one need in concreto, but needs generally in abstracto."

"Means at our disposal should be regarded as a bulwark against the many evils and misfortunes that can occur. We should not regard such wealth as a permission or even an obligation to procure for ourselves the pleasures of the world."

"People who originally have no means but are ultimately able to earn a great deal, through whatever talents they may possess, almost always come to think that these are permanent capital and that what they gain through them is interest. Accordingly, they do not put aside part of their earnings to form a permanent capital, but spend their money as fast as they earn it. But they are then often reduced to poverty because their earnings decrease or come to an end after their talent, which was of a transitory nature, is exhausted, as happens, for example, in the case of almost all the fine arts; or because it could be brought to bear only under a particular set of circumstances that has ceased to exist."

"the teaching of my philosophy... that our whole existence is something which had better not have been, and that to disown and disclaim it is the highest wisdom."

"The fundament upon which all our knowledge and learning rests is the inexplicable."

"Do not shorten the morning by getting up late, or waste it in unworthy occupations or in talk; look upon it as the quintessence of life, as to a certain extent sacred. Evening is like old age: we are languid, talkative, silly. Each day is a little life: every waking and rising a little birth, every fresh morning a little youth, every going to rest and sleep a little death."

"All the cruelty and torment of which the world is full is in fact merely the necessary result of the totality of the forms under which the will to live is objectified."

"The discovery of truth is prevented more effectively, not by the false appearance things present and which mislead into error, not directly by weakness of the reasoning powers, but by preconceived opinion, by prejudice."

"If you feel irritated by the absurd remarks of two people whose conversation you happen to overhear, you should imagine that you are listening to a dialogue of two fools in a comedy."

"How very paltry and limited the normal human intellect is, and how little lucidity there is in the human consciousness, may be judged from the fact that, despite the ephemeral brevity of human life, the uncertainty of our existence and the countless enigmas which press upon us from all sides, everyone does not continually and ceaselessly philosophize, but that only the rarest of exceptions do."

"Suicide may also be regarded as an experiment — a question which man puts to Nature, trying to force her to answer. The question is this: What change will death produce in a man’s existence and in his insight into the nature of things? It is a clumsy experiment to make; for it involves the destruction of the very consciousness which puts the question and awaits the answer."

"Newspapers are the second hand of history. This hand, however, is usually not only of inferior metal to the other hands, it also seldom works properly."

"Great minds are related to the brief span of time during which they live as great buildings are to a little square in which they stand: you cannot see them in all their magnitude because you are standing too close to them."

"Patriotism, when it wants to make itself felt in the domain of learning, is a dirty fellow who should be thrown out of doors."

"As the biggest library if it is in disorder is not as useful as a small but well-arranged one, so you may accumulate a vast amount of knowledge but it will be of far less value to you than a much smaller amount if you have not thought it over for yourself; because only through ordering what you know by comparing every truth with every other truth can you take complete possession of your knowledge and get it into your power. You can think about only what you know, so you ought to learn something; on the other hand, you can know only what you have thought about."

"Truth that has been merely learned is like an artificial limb, a false tooth, a waxen nose; at best, like a nose made out of another's flesh; it adheres to us only because it is put on. But truth acquired by thinking of our own is like a natural limb; it alone really belongs to us. This is the fundamental difference between the thinker and the mere man of learning. The intellectual attainments of a man who thinks for himself resemble a fine painting, where the light and shade are correct, the tone sustained, the colour perfectly harmonised; it is true to life. On the other hand, the intellectual attainments of the mere man of learning are like a large palette, full of all sorts of colours, which at most are systematically arranged, but devoid of harmony, connection and meaning."

"Reading is merely a surrogate for thinking for yourself; it means letting someone else direct your thoughts. Many books, moreover, serve merely to show how many ways there are of being wrong, and how far astray you yourself would go if you followed their guidance. You should read only when your own thoughts dry up, which will of course happen frequently enough even to the best heads; but to banish your own thoughts so as to take up a book is a sin against the holy ghost; it is like deserting untrammeled nature to look at a herbarium or engravings of landscapes."

"Buying books would be a good thing if one could also buy the time to read them in: but as a rule the purchase of books is mistaken for the appropriation of their contents."

"Hatred is a thing of the heart, contempt a thing of the head. Hatred and contempt are decidedly antagonistic towards one another and mutually exclusive. A great deal of hatred, indeed, has no other source than a compelled respect for the superior qualities of some other person; conversely, if you were to consider hating every miserable wretch you met you would have your work cut out: it is much easier to despise them one and all. True, genuine contempt, which is the obverse of true, genuine pride, stays hidden away in secret and lets no one suspect its existence: for if you let a person you despise notice the fact, you thereby reveal a certain respect for him, inasmuch as you want him to know how low you rate him — which betrays not contempt but hatred, which excludes contempt and only affects it. Genuine contempt, on the other hand, is the unsullied conviction of the worthlessness of another."

"The word of man is the most durable of all material."

"Jede Trennung gibt einen Vorgeschmack des Todes und jedes Wiedersehen einen Vorgeschmack der Auferstehung."

"We can come to look upon the deaths of our enemies with as much regret as we feel for those of our friends, namely, when we miss their existence as witnesses to our success."

"Money is human happiness in the abstract: he, then, who is no longer capable of enjoying human happiness in the concrete devotes his heart entirely to money."

"Obstinacy is the result of the will forcing itself into the place of the intellect."

"Only a male intellect clouded by the sexual drive could call the stunted, narrow-shouldered, broad-hipped and short-legged sex the fair sex."

"In our monogamous part of the world, to marry means to halve one’s rights and double one’s duties."

"A man’s face as a rule says more, and more interesting things, than his mouth, for it is a compendium of everything his mouth will ever say, in that it is the monogram of all this man’s thoughts and aspirations."

"That the outer man is a picture of the inner, and the face an expression and revelation of the whole character, is a presumption likely enough in itself, and therefore a safe one to go on; borne out as it is by the fact that people are always anxious to see anyone who has made himself famous .... Photography … offers the most complete satisfaction of our curiosity."

"As the strata of the earth preserve in succession the living creatures of past epochs, so the shelves of libraries preserve in succession the errors of the past and their expositions, which like the former were very lively and made a great commotion in their own age but now stand petrified and stiff in a place where only the literary palaeontologist regards them."

"Two Chinamen visiting Europe went to the theatre for the first time. One of them occupied himself with trying to understand the theatrical machinery, which he succeeded in doing. The other, despite his ignorance of the language, sought to unravel the meaning of the play. The former is like the astronomer, the latter the philosopher."

"The animals are much more content with mere existence than we are; the plants are wholly so; and man is so according to how dull and insensitive he is. The animal’s life consequently contains less suffering but also less pleasure than the human’s, the direct reason being that on the one hand it is free from care and anxiety and the torments that attend them, but on the other is without hope and therefore has no share in that anticipation of a happy future which, together with the enchanting products of the imagination which accompany it, is the source of most of our greatest joys and pleasures. The animal lacks both anxiety and hope because its consciousness is restricted to what is clearly evident and thus to the present moment: the animal is the present incarnate."

"Talent works for money and fame; the motive which moves genius to productivity is, on the other hand, less easy to determine. It isn’t money, for genius seldom gets any. It isn’t fame: fame is too uncertain and, more closely considered, of too little worth. Nor is it strictly for its own pleasure, for the great exertion involved almost outweighs the pleasure. It is rather an instinct of a unique sort by virtue of which the individual possessed of genius is impelled to express what he has seen and felt in enduring works without being conscious of any further motivation. It takes place, by and large, with the same sort of necessity as a tree brings forth fruit, and demands of the world no more than a soil on which the individual can flourish."

"The poet presents the imagination with images from life and human characters and situations, sets them all in motion and leaves it to the beholder to let these images take his thoughts as far as his mental powers will permit. This is why he is able to engage men of the most differing capabilities, indeed fools and sages together. The philosopher, on the other hand, presents not life itself but the finished thoughts which he has abstracted from it and then demands that the reader should think precisely as, and precisely as far as, he himself thinks. That is why his public is so small."

"Opinion is like a pendulum and obeys the same law. If it goes past the centre of gravity on one side, it must go a like distance on the other; and it is only after a certain time that it finds the true point at which it can remain at rest."

"Men are by nature merely indifferent to one another; but women are by nature enemies."

"Only a male intellect clouded by the sexual drive could call the stunted, narrow-shouldered, broad-hipped and short-legged sex the fair sex: for it is with this drive that all its beauty is bound up. More fittingly than the fair sex, women could be called the unaesthetic sex. Neither for music, nor poetry, nor the plastic arts do they possess any real feeling or receptivity: if they affect to do so, it is merely mimicry in service of their effort to please. This comes from the fact that they are incapable of taking a purely objective interest in anything whatever, and the reason for this is, I think, as follows. Man strives in everything for a direct domination over things, either by comprehending or by subduing them. But woman is everywhere and always relegated to a merely indirect domination, which is achieved by means of man, who is consequently the only thing she has to dominate directly. Thus it lies in the nature of women to regard everything simply as a means of capturing a man, and their interest in anything else is only simulated, is no more than a detour, i.e. amounts to coquetry and mimicry."

"Writers may be classified as meteors, planets, and fixed stars. A meteor makes a striking effect for a moment. You look up and cry “There!” and it is gone forever. Planets and wandering stars last a much longer time. They often outshine the fixed stars and are confounded by them by the inexperienced; but this only because they are near. It is not long before they must yield their place; nay, the light they give is reflected only, and the sphere of their influence is confined to their orbit — their contemporaries. Their path is one of change and movement, and with the circuit of a few years their tale is told. Fixed stars are the only ones that are constant; their position in the firmament is secure; they shine with a light of their own; their effect today is the same as it was yesterday, because, having no parallax, their appearance does not alter with a difference in our standpoint. They belong not to one system, one nation only, but to the universe. And just because they are so very far away, it is usually many years before their light is visible to the inhabitants of this earth."

"For an author to write as he speaks is just as reprehensible as the opposite fault, to speak as he writes; for this gives a pedantic effect to what he says, and at the same time makes him hardly intelligible."

"A man of intellect is like an artist who gives a concert without any help from anyone else, playing on a single instrument — a piano, say, which is a little orchestra in itself. Such a man is a little world in himself; and the effect produced by various instruments together, he produces single-handed, in the unity of his own consciousness. Like the piano, he has no place in a symphony; he is a soloist and performs by himself — in solitude, it may be; or if in the company with other instruments, only as principal; or for setting the tone, as in singing."

"In youth it is the outward aspect of things that most engages us; while in age, thought or reflection is the predominating quality of the mind. Hence, youth is the time for poetry, and age is more inclined to philosophy. In practical affairs it is the same: a man shapes his resolutions in youth more by the impression that the outward world makes upon him; whereas, when he is old, it is thought that determines his actions."

"Allerdings ist das Leben nicht eigentlich da, um genossen, sondern um überstanden, abgethan zu werden..."

"If you try to imagine, as nearly as you can, what an amount of misery, pain and suffering of every kind the sun shines upon in its course, you will admit that it would be much better if, on the earth as little as on the moon, the sun were able to call forth the phenomena of life; and if, here as there, the surface were still in a crystalline state."

"Life is a task to be done. It is a fine thing to say defunctus est; it means that the man has done his task."

"If children were brought into the world by an act of pure reason alone, would the human race continue to exist? Would not a man rather have so much sympathy with the coming generation as to spare it the burden of existence?"

"There are two things which make it impossible to believe that this world is the successful work of an all-wise, all-good, and, at the same time, all-powerful Being; firstly, the misery which abounds in it everywhere; and secondly, the obvious imperfection of its highest product, man, who is a burlesque of what he should be."

"If two men who were friends in their youth meet again when they are old, after being separated for a life-time, the chief feeling they will have at the sight of each other will be one of complete disappointment at life as a whole; because their thoughts will be carried back to that earlier time when life seemed so fair as it lay spread out before them in the rosy light of dawn, promised so much — and then performed so little."

"In early youth, as we contemplate our coming life, we are like children in a theatre before the curtain is raised, sitting there in high spirits and eagerly waiting for the play to begin. It is a blessing that we do not know what is really going to happen. Could we foresee it, there are times when children might seem like innocent prisoners, condemned, not to death, but to life, and as yet all unconscious of what their sentence means."

"Hatred comes from the heart; contempt from the head; and neither feeling is quite within our control."

"Every man takes the limits of his own field of vision for the limits of the world."

"Every parting gives a foretaste of death; every coming together again a foretaste of the resurrection."

"Dissimulation is innate in woman, and almost as much a quality of the stupid as of the clever."

"There are 80,000 prostitutes in London alone and what are they, if not bloody sacrifices on the altar of monogamy?"

"Noise is the most impertinent of all forms of interruption. It is not only an interruption, but also a disruption of thought."

"Monotheistic religions alone furnish the spectacle of religious wars, religious persecutions, heretical tribunals, that breaking of idols and destruction of images of the gods, that razing of Indian temples and Egyptian colossi, which had looked on the sun 3,000 years: just because a jealous god had said, 'Thou shalt make no graven image.'"

"The heavy armor becomes the light dress of childhood; the pain is brief, the joy unending."

":Original:"

":Der schwere Panzer wird zum Flügelkleide"

":Kurz ist der Schmerz, unendlich ist die Freude."

"::Literally:"

"::The heavy armor becomes the winged dress"

"::brief is the pain, unending is the joy."

"Because people have no thoughts to deal in, they deal cards, and try and win one another’s money. Idiots!"

"...in der ganzen Natur, mit dem Grad der Intelligenz die Fähigkeit zum Schmerze sich steigert, also ebenfalls erst hier ihre höchste Stufe erreicht."

"If at times I have thought myself unfortunate, it is because of a confusion, an error. I have mistaken myself for someone else... Who am I really? I am the author of The World as Will and Representation, I am the one who has given an answer to the mystery of Being that will occupy the thinkers of future centuries. That is what I am, and who can dispute it in the years of life that still remain for me?"

"As my own father was sick, and miserably tied to his invalid's chair, he would have been abandoned had not an old servant performed for him a so-called service of love. My mother gave parties while he was perishing in solitude, and amused herself while he was suffering bitter agonies"

"Der allgemeine Ueberblick zeigt uns, als die beiden Feinde des menschlichen Glückes, den Schmerz und die Langeweile."

"A man who has no mental needs, because his intellect is of the narrow and normal amount, is, in the strict sense of the word, what is called a philistine."

"Intellect is invisible to the man who has none."

"There is no more mistaken path to happiness than worldliness, revelry, high life."

"To free a man from error is to give, not to take away. Knowledge that a thing is false is a truth. Error always does harm; sooner or later it will bring mischief to the man who harbors it. Then give up deceiving people; confess ignorance of what you don't know, and leave everyone to form his own articles of faith for himself. Perhaps they won't turn out so bad, especially as they'll rub one another's corners down, and mutually rectify mistakes. The existence of many views will at any rate lay a foundation of tolerance. Those who possess knowledge and capacity may betake themselves to the study of philosophy, or even in their own persons carry the history of philosophy a step further."

"Men of learning are those who have read the contents of books. Thinkers, geniuses, and those who have enlightened the world and furthered the race of men, are those who have made direct use of the book of the world."

"In the sphere of thought, absurdity and perversity remain the masters of the world, and their dominion is suspended only for brief periods."

"The chief objection I have to Pantheism is that it says nothing. To call the world "God" is not to explain it; it is only to enrich our language with a superfluous synonym for the word "world"."

"Alles Wollen entspringt aus Bedürfnis, also aus Mangel, also aus Leiden."

"If a big diamond is cut up into pieces, it immediately loses its value as a whole; or if an army is scattered or divided into small bodies, it loses all its power; and in the same way a great intellect has no more power than an ordinary one as soon as it is interrupted, disturbed, distracted, or diverted; for its superiority entails that it concentrates all its strength on one point and object, just as a concave mirror concentrates all the rays of light thrown upon it. Noisy interruption prevents this concentration. This is why the most eminent intellects have always been strongly averse to any kind of disturbance, interruption and distraction, and above everything to that violent interruption which is caused by noise; other people do not take any particular notice of this sort of thing."

"So that it will be found that the fundamental fault in the character of women is that they have no “sense of justice .” This arises from their deficiency in the power of reasoning already referred to, and reflection, but is also partly due to the fact that Nature has not destined them, as the weaker sex, to be dependent on strength but on cunning; this is why they are instinctively crafty, and have an ineradicable tendency to lie."

"...on the fanaticism and endless persecutions, the religious wars, that sanguinary frenzy of which the ancient had no conception! Think of the crusades, a butchery lasting two hundred years and inexcusable, its war cry 'It is lasting two hundred years and inexcusable, its war cry 'It is the will of God,' Think of the orgies of blood, the inquisitions, the heretical tribunals, the bloody and terrible conquests...in three continents, or....in America, whose inhabitants were for the most part, not looked upon as human! And above all, don't lets forget India, the cradle of the human race, or at least of that part of it to which we belong, where first.. were most cruelly infuriated against the adherents of the original faith of mankind. The destruction or disfigurement of the ancient temples and idols, a lamentable, mischievous and barbarous act still bear witness to the monotheistic fury...carried on from Mahmud, the Gahaznevid of cursed memory, down to Aurengzeb, the fratricide, whom the Portuguese...have zealously imitated by destruction of temples and the auto defe of the Inquisition of Goa..."For the sake of truth, I must add that the fanatical enormities perpertrated in the name of religion are only to be put down to the adherents of monotheistic creeds...We hear nothing of the kind in the case of the Hindoos and Buddhists."

"There are, first of all, two kinds of authors: those who write for the subject’s sake, and those who write for writing’s sake. The first kind have had thoughts or experiences which seem to them worth communicating, while the second kind need money and consequently write for money."

"No greater mistake can be made than to imagine that what has been written latest is always the more correct; that what is written later on is an improvement on what was written previously; and that every change means progress. Men who think and have correct judgment, and people who treat their subject earnestly, are all exceptions only. Vermin is the rule everywhere in the world: it is always at hand and busily engaged in trying to improve in its own way upon the mature deliberations of the thinkers."

"A book can never be anything more than the impression of its author’s thoughts [Ein Buch kann nie mehr seyn, als der Abdruck der Gedanken des Verfassers]. The value of these thoughts lies either in the matter about which he has thought, or in the form in which he develops his matter — that is to say, what he has thought about it."

"For a work to become immortal it must possess so many excellences that it will not be easy to find a man who understands and values them all; so that there will be in all ages men who recognise and appreciate some of these excellences; by this means the credit of the work will be retained throughout the long course of centuries and ever-changing interests, for, as it is appreciated first in this sense, then in that, the interest is never exhausted."

"The little honesty that exists among authors is discernible in the unconscionable way they misquote from the writings of others."

"Truth that is naked is the most beautiful, and the simpler its expression the deeper is the impression it makes; this is partly because it gets unobstructed hold of the hearer’s mind without his being distracted by secondary thoughts, and partly because he feels that here he is not being corrupted or deceived by the arts of rhetoric, but that the whole effect is got from the thing itself."

"The law of simplicity and naïveté applies to all fine art, for it is compatible with what is most sublime. True brevity of expression consists in a man only saying what is worth saying, while avoiding all diffuse explanations of things which every one can think out for himself; that is, it consists in his correctly distinguishing between what is necessary and what is superfluous. On the other hand, one should never sacrifice clearness, to say nothing of grammar, for the sake of being brief. To impoverish the expression of a thought, or to obscure or spoil the meaning of a period for the sake of using fewer words shows a lamentable want of judgment."

"Der Mensch kann tun was er will; er kann aber nicht wollen was er will."

"Who knew that if you merely represent the thought of Nietzsche or Schopenhauer in a fun way it would find such an audience? Some things, it seems, are always green."

"The bold theories and opinions expressed in Schopenhauer's works differ widely with those of the majority of our orthodox scientists... Every new phenomenon which they find themselves unable to explain, is triturated, compounded into incense, and burned on the altar of the goddess who patronizes modern scientists. No one can better treat his subject than does Schopenhauer in his Parerga. In this work he discusses at length animal magnetism, clairvoyance, sympathetic cures, seership, magic, omens, ghost-seeing, and other spiritual matters. "All these manifestations," he says, "are branches of one and the same tree, and furnish us with irrefutable proofs of the existence of a chain of beings...""

"Keats, entirely a stranger to error, could believe that the nightingale enchanting him was the same one Ruth heard amid the alien corn of Bethlehem in Judah; Stevenson posits a single bird that consumes the centuries: "the nightingale that devours time." Schopenhauer — impassioned, lucid Schopenhauer — provides a reason: the pure corporeal immediacy in which animals live, oblivious to death and memory. He then adds, not without a smile: Whoever hears me assert that the grey cat playing just now in the yard is the same one that did jumps and tricks there five hundred years ago will think whatever he likes of me, but it is a stranger form of madness to imagine that the present-day cat is fundamentally an entirely different one."

"In human freedom in the philosophical sense I am definitely a disbeliever. Everybody acts not only under external compulsion but also in accordance with inner necessity. Schopenhauer's saying, that "a man can do as he will, but not will as he will," has been an inspiration to me since my youth up, and a continual consolation and unfailing well-spring of patience in the face of the hardships of life, my own and others'. This feeling mercifully mitigates the sense of responsibility which so easily becomes paralyzing, and it prevents us from taking ourselves and other people too seriously; it conduces to a view of life in which humor, above all, has its due place."

"Part of the cause of pessimism, in Schopenhauer and his contemporaries, lay in their romantic attitudes and expectations. Youth expects too much of the· world; pessimism is the morning after optimism, just as 1815 had to pay for 1789. The romantic exaltation and liberation of feeling, instinct and will, and the romantic contempt for intellect, restraint, and order, brought their natural penalties; for “the world,” as Horace Walpole said, “is a comedy for those who think, but a tragedy for those who feel.”… Is it true that ”he that increaseth knowledge increaseth sorrow,” and that it is the most highly organized beings that suffer most? Yes; but it is also true that the growth of knowledge increases joy as well as sorrow, and that the subtlest delights, as well as the keenest pains, are reserved for the developed soul. Voltaire rightly preferred the Brahmin’s ”unhappy” to the blissful ignorance of the peasant woman; we wish to experience life keenly and deeply, even at the cost of pain; we wish to venture into its innermost secrets, even at the cost of disillusionment… There are other difficulties, more technical and less vital, in this remarkable and stimulating philosophy. How can suicide ever occur in a world where the only real force is the will to live? How can the intellect, begotten and brought up as servant of the will, ever achieve independence and objectivity? Does genius lie in knowledge divorced from will, or does it contain, as its driving force” an immense power of will, even a large alloy of personal ambition and. conceit? Is madness connected with genius in general, or rather with only the “romantic” type of genius (Byron, Shelley, Poe, Heine, Swinburne, Strindberg, Dostoievski, etc.); and is not the “classic” and profounder type of genius exceptionally sound (Socrates, Plato, Spinoza, Bacon, Newton, Voltaire, Goethe, Darwin, Whitman, etc.)? What if the proper function of intellect and philosophy is not the denial of the will but the coordination of desires into a united and harmonious, will? What if “will” itself, except as the unified product of such coordination, is a mythical abstraction, as shadowy as “force”?…"

"He was the first to speak of the suffering of the world, which visibly and glaringly surrounds us, and of confusion, passion, evil — all those things which the [other philosophers] hardly seemed to notice and always tried to resolve into all-embracing harmony and comprehensiblility. Here at last was a philosopher who had the courage to see that all was not for the best in the fundaments of the universe."

"One who believes that the pain in the world outweighs the joy, and expresses that unhappy conviction, only adds to the pain. Schopenhauer is an enemy to the race. Even if he earnestly believed that this is the most wretched of possible worlds, he should not promulgate a doctrine which robs men of the incentive to fight with circumstance. If Life gave him ashes for bread, it was his fault. Life is a fair field, and the right will prosper if we stand by our guns."

"He speaks to me as no other philosopher does, direct and in his own human voice, a fellow spirit, a penetratingly perceptive friend, with a hand on my elbow and a twinkle in his eye. Although I frequently do not agree with what he says, I always listen to him."

"When I met Borges some time ago and remarked that I was about to embark on writing a book about Schopenhauer, he became excited and started talked volubly about how much Schopenhauer had meant to him. It was the desire to read Schopenhauer in the original, he said, that had made him learn German; and when people asked him, which they often had, why he with his love of intricate structure had never attempted a systematic exposition of the world-view which underlay his writings, his reply was that he did not do it because it had already been done by Schopenhauer."

"We are struck by the psychological force and even fierceness with which he reveals the deepest recesses of the human heart."

"Schopenhauer went on from there to vindicate Indian philosophy's rightful place in the world. He even went so far as to express pleasure at the continuous failure of West-Christian proselytism in Asia .... His anti-Christianism was largely based on a fierce anti-Biblism; ... he attributed systematically to subtle influences originating on the "holy-banks of the Ganges."

"I have read Schopenhauer at the age of twelve with no bewilderment and no contempt of his contempt for the world and its strange inhabitants, and no contempt for the strange inhabitant himself."

"Criminal history shows us how many torturers of men, and murderers, have first been torturers of animals. The manner in which a nation in the aggregate treats animals, is one chief measure of its real civilization. The Latin races, as we know, come forth badly from this examination; we Germans, not half well enough. Buddhism has done more in this direction than Christianity, and Schopenhauer more than all ancient and modern philosophers together. The warm sympathy with sentient Nature which pervades all the writings of Schopenhauer, is one of the most pleasing aspects of his thoroughly intellectual, yet often unhealthy and unprofitable philosophy."

"You are not an evil human; you are not without intellect and education; you have everything that could make you a credit to human society. Moreover, I am acquainted with your heart and know that few are better, but you are nevertheless irritating and unbearable, and I consider it most difficult to live with you. All of your good qualities become obscured by your super-cleverness and are made useless to the world merely because of your rage at wanting to know everything better than others; of wanting to improve and master what you cannot command. With this you embitter the people around you, since no one wants to be improved or enlightened in such a forceful way, least of all by such an insignificant individual as you still are; no one can tolerate being reproved by you, who also still show so many weaknesses yourself, least of all in your adverse manner, which in oracular tones, proclaims this is so and so, without ever supposing an objection. If you were less like you, you would only be ridiculous, but thus as you are, you are highly annoying."

"Przysięgam, nie ma we mnie czarodziejstwa słów. Mówię do ciebie milcząc, jak obłok czy drzewo."

"I liked your velvet yoni, Annalena, long voyages in the delta of your legs. A striving upstream toward your beating heart through more and more savage currents saturated with the light of hops and bindweed. And our vehemence and triumphant laughter and our hasty dressing in the middle of the night to walk on the stone stairs of the upper city."

"Every poet depends upon generations who wrote in his native tongue; he inherits styles and forms elaborated by those who lived before him. At the same time, though, he feels that those old means of expression are not adequate to his own experience."

"What is this enigmatic impulse that does not allow one to settle down in the achieved, the finished? I think it is a quest for reality."

"Only if we assume that a poet constantly strives to liberate himself from borrowed styles in search for reality, is he dangerous. In a room where people unanimously maintain a conspiracy of silence, one word of truth sounds like a pistol shot. And, alas, a temptation to pronounce it, similar to an acute itching, becomes an obsession which doesn't allow one to think of anything else. That is why a poet chooses internal or external exile. It is not certain, however, that he is motivated exclusively by his concern with actuality. He may also desire to free himself from it and elsewhere, in other countries, on other shores, to recover, at least for short moments, his true vocation — which is to contemplate Being."

"During the thirty years I have spent abroad I have felt I was more privileged than my Western colleagues, whether writers or teachers of literature, for events both recent and long past took in my mind a sharply delineated, precise form. Western audiences confronted with poems or novels written in Poland, Czechoslovakia or Hungary, or with films produced there, possibly intuit a similarly sharpened consciousness, in a constant struggle against limitations imposed by censorship. Memory thus is our force, it protects us against a speech entwining upon itself like the ivy when it does not find a support on a tree or a wall."

"It would be more decorous not to live. To live is not decorous, Says he who after many years Returned to the city of his youth. There was no one left Of those who once walked these streets And now they had nothing, except his eyes. Stumbling, he walked and looked, instead of them, On the light they had loved, on the lilacs again in bloom."

"Masculinity and femininity, elapsed, met in him And every shame, every grief, every love. If ever we accede to enlightenment, He thought, it is in one compassionate moment When what separated them from me vanishes And a shower of drops from a bunch of lilacs Pours on my face, and hers, and his, at the same time."

"When I die, I will see the lining of the world. The other side, beyond bird, mountain, sunset."

"— And if there is no lining to the world? If a thrush on a branch is not a sign, But just a thrush on the branch? If night and day Make no sense following each other?"

"— Even if that is so, there will remain A word wakened by lips that perish, A tireless messenger who runs and runs Through interstellar fields, through the revolving galaxies, And calls out, protests, screams."

"Evil grows and bears fruit, which is understandable, because it has logic and probability on its side and also, of course, strength. The resistance of tiny kernels of good, to which no one grants the power of causing far-reaching consequences, is entirely mysterious, however. Such seeming nothingness not only lasts but contains within itself enormous energy which is revealed gradually."

"On the day the world ends A bee circles a clover, A fisherman mends a glimmering net."

"And those who expected lightning and thunder Are disappointed. And those who expected signs and archangels' trumps Do not believe it is happening now."

"Only a white-haired old man, who would be a prophet Yet is not a prophet, for he's much too busy, Repeats while he binds his tomatoes: No other end of the world will there be, No other end of the world will there be."

"We were permitted to shriek in the tongue of dwarfs and demons But pure and generous words were forbidden Under so stiff a penalty that whoever dared to pronounce one Considered himself as a lost man."

"It's true that what is morbid is highly valued today, and so you may think that I am only joking or that I've devised just one more means of praising Art with the help of irony."

"There was a time when only wise books were read helping us to bear our pain and misery. This, after all, is not quite the same as leafing through a thousand works fresh from psychiatric clinics. And yet the world is different from what it seems to be and we are other than how we see ourselves in our ravings."

"The purpose of poetry is to remind us how difficult it is to remain just one person, for our house is open, there are no keys in the doors, and invisible guests come in and out at will."

"What I'm saying here is not, I agree, poetry, as poems should be written rarely and reluctantly, under unbearable duress and only with the hope that good spirits, not evil ones, choose us for their instrument."

"All was taken away from you: white dresses, wings, even existence. Yet I believe you, messengers. There, where the world is turned inside out, a heavy fabric embroidered with stars and beasts, you stroll, inspecting the trustworthy seams."

"They say somebody has invented you but to me this does not sound convincing for humans invented themselves as well."

"I have heard that voice many a time when asleep and, what is strange, I understood more or less an order or an appeal in an unearthly tongue:"

"All my life to pretend this world of theirs is mine And to know such pretending is disgraceful. But what can I do? Suppose I suddenly screamed And started to prophesy. No one would hear me. Their screens and microphones are not for that."

"I have no wisdom, no skills, and no faith but I received strength, it tears the world apart. I shall break, a heavy wave, against its shores and a young wave will cover my trace."

"Only when two times, two forms are drawn Together and their legibility Disturbed, do you see that immortality Is not very different from the present And is for its sake. You pick a fragment Of grenade which pierced the body of a song On Daphnis and Chloe."

"— How is it, Chloe, that your pretty skirt Is torn so badly by the winds that hurt Real people, you who, in eternity, sing The hours, sun in your hair appearing And disappearing? How is that your breasts Are pierced by shrapnel, and the oak groves burn, While you, charmed, caring not at all, turn To run through forests of machinery and concrete And haunt us with the echoes of your feet?"

"Someone will read as moral That the people of Rome or Warsaw Haggle, laugh, make love As they pass by martyrs' pyres. Someone else will read Of the passing of things human, Of the oblivion Born before the flames have died. But that day I thought only Of the loneliness of the dying, Of how, when Giordano Climbed to his burning There were no words In any human tongue To be left for mankind, Mankind who live on."

"Those dying here, the lonely Forgotten by the world, Our tongue becomes for them The language of an ancient planet. Until, when all is legend And many years have passed, On a great Campo di Fiori Rage will kindle at a poet's word."

"Love means to look at yourself The way one looks at distant things For you are only one thing among many. And whoever sees that way heals his heart, Without knowing it, from various ills — A bird and a tree say to him: Friend."

"I will neither resurrect the past nor return. Sleep, Romeo, Juliet, on your headrest of stone feathers. I won't raise your bound hands from the ashes. Let the cat visit the deserted cathedrals, its pupil flashing on the altars. Let an owl nest on the dead ogive."

"From life, from the apple cut by the flaming knife, what grain will be saved?My son, believe me, nothing remains, Only adult toil, the furrow of fate in the palm. Only toil, Nothing more."

"How can I live in this country Where the foot knocks against The unburied bones of kin? I hear voices, see smiles. I cannot Write anything; five hands Seize my pen and order me to write The story of their lives and deaths. Was I born to become a ritual mourner? I want to sing of festivities, The greenwood into which Shakespeare Often took me. Leave To poets a moment of happiness, Otherwise your world will perish."

"They used to pour millet on graves or poppy seeds To feed the dead who would come disguised as birds. I put this book here for you, who once lived So that you should visit us no more."

"It isn't pleasant to surrender to the hegemony of a nation which is still wild and primitive, and to concede the absolute superiority of its customs and institutions, science and technology, literature and art. Must one sacrifice so much in the name of the unity of mankind?"

"I have known many Christians — Poles, Frenchman, Spaniards — who were strict Stalinists in the field of politics but who retained certain inner reservations, believing God would make corrections once the bloody sentences of the all-mighties of History were carried out. They pushed their reasoning rather far. They argue that history develops according to immutable laws that exist by the will of God; one of these laws is the class struggle; the twentieth century marks the victory of the proletariat, which is led in its struggle by the Communist Party; Stalin, the leader of the Communist Party, fulfills the law of history or in other words acts by the will of God, therefore one must obey him. Mankind can be renewed only on the Russian pattern; that is why no Christian can oppose the one — cruel, it is true — idea which will create a new kind of man over the entire planet. Such reasoning is often used by clerics who are party tools. "Christ is a new man. The new man is a Soviet man. Therefore Christ is a Soviet man!" said Justinian Marina, the Rumanian patriarch."

"Never has there been a close study of how necessary to a man are the experiences which we clumsily call aesthetic. Such experiences are associated with works of art for only an insignificant number of individuals. The majority find pleasure of an aesthetic nature in the mere fact of their existence within the stream of life. In the cities, the eye meets colorful store displays, the diversity of human types. Looking at passers-by, one can guess from their faces the story of their lives. This movement of the imagination when a man is walking through a crowd has an erotic tinge; his emotions are very close to physiological sensations."

"What is the significance of the lives of the people he passes, of the senseless bustle, the laughter, the pursuit of money, the stupid animal diversions? By using a little intelligence he can easily classify the passers-by according to type; he can guess their social status, their habits and their preoccupations. A fleeting moment reveals their childhood, manhood, and old age, and then they vanish. A purely physiological study of one particular passer-by in preference to another is meaningless. If one penetrates into the minds of these people, one discovers utter nonsense. They are totally unaware of the fact that nothing is their own, that everything is part of their historical formation — their occupations, their clothes, their gestures and expressions, their beliefs and ideas. They are the force of inertia personified, victims of the delusion that each individual exists as a self. If at least these were souls, as the Church taught, or the monads of Leibnitz! But these beliefs have perished. What remains is an aversion to an atomized vision of life, to the mentality that isolates every phenomenon, such as eating, drinking, dressing, earning money, fornicating. And what is there beyond these things? Should such a state of affairs continue? Why should it continue? Such questions are almost synonymous with what is known as hatred of the bourgeoisie."

"As long as a society's best minds were occupied by theological questions, it was possible to speak of a given religion as the way of thinking of the whole social organism. All the matters which most actively concerned the people were referred to it and discussed in its terms. But that belongs to a dying era. We have come by easy stages to a lack of a common system of thought that could unite the peasant cutting his hay, the student poring over formal logic, and the mechanic working in an automobile factory. Out of this lack arises the painful sense of detachment or abstraction that oppresses the "creators of culture.""

"Vulgarized knowledge characteristically gives birth to a feeling that everything is understandable and explained. It is like a system of bridges built over chasms. One can travel boldly ahead over these bridges, ignoring the chasms. It is forbidden to look down into them; but that, alas, does not alter the fact that they exist."

"Undoubtedly, one comes closer to the truth when one sees history as the expression of the class struggle rather than a series of private quarrels among kings and nobles. But precisely because such an analysis of history comes closer to the truth, it is more dangerous. It gives the illusion of full knowledge; it supplies answers to all questions, answers which merely run around in a circle repeating a few formulas."

"The pressure of an all-powerful totalitarian state creates an emotional tension in its citizens that determines their acts. When people are divided into "loyalists" and "criminals" a premium is placed on every type of conformist, coward, and hireling; whereas among the "criminals" one finds a singularly high percentage of people who are direct, sincere, and true to themselves."

"The masses in highly industrialized countries like England, the United States, or France are largely de-Christianized. Technology, and the way of life it produces, undermines Christianity far more effectively than do violent measures."

"It is impossible to communicate to people who have not experienced it the undefinable menace of total rationalism."

"Whoever saw, as many did, a whole city reduced to rubble — kilometers of streets on which there remained no trace of life, not even a cat, not even a homeless dog — emerged with a rather ironic attitude toward descriptions of the hell of the big city by contemporary poets, descriptions of the hell in their own souls. A real "wasteland" is much more terrible than any imaginary one. Whoever has not dwelt in the midst of horror and dread cannot know how strongly a witness and participant protests against himself, against his own neglect and egoism. Destruction and suffering are the school of social thought."

"Human material seems to have one major defect: it does not like to be considered merely as human material. It finds it hard to endure the feeling that it must resign itself to passive acceptance of changes introduced from above."

"Grow your tree of falsehood from a small grain of truth. Do not follow those who lie in contempt of reality.Let your lie be even more logical than the truth itself, So the weary travelers may find repose in the lie."

"He who invokes history is always secure. The dead will not rise to witness against him.You can accuse them of any deeds you like. Their reply will always be silence.Their empty faces swim out of the deep dark. You can fill them with any features desired.Proud of dominion over people long vanished, Change the past into your own, better likeness."

"He doesn't know birds live In another time than man. He doesn't know a tree lives In another time than birds And will grow slowly Upward in a gray column Thinking with its roots Of the silver of underworld kingdoms."

"Wherever he steps, there always Endures traced in sand A large-toed footprint Which clamors to be tried out By his childish foot arriving From the virgin forests."

"For a country without a past is nothing, a word That, hardly spoken, loses its meaning, A perishable wall destroyed by flame, An echo of animal emotions."

"A man should not love the moon. An ax should not lose weight in his hand. His garden should smell of rotting apples And grow a fair amount of nettles."

"Long into the night we were walking on the Piazza del Duomo. He: That I was too politicized. And I answered him more or less as follows:If you have a nail in your shoe, what then? Do you love that nail? Same with me. I am for the moon amid the vineyards When you see high up the snow on the Alps."

"We are a poor people, much afflicted. We camped under various stars, Where you dip water with a cup from a muddy river And slice your bread with a pocketknife. This is a place accepted, not chosen."

"And here I am walking the eternal earth. Tiny, leaning on a stick. I pass a volcanic park, lie down at a spring, Not knowing how to express what is always and everywhere: The earth I cling to is so solid Under my breast and belly that I feel grateful For every pebble, and I don't know whether It is my pulse or the earth's that I hear, When the hems of invisible silk vestments pass over me, Hands, wherever they have been, touch my arm, Or small laughter, once, long ago over wine, With lanterns in the magnolias, for my house is huge."

"Consciousness even in my sleep changes primary colors. The features of my face melt like a wax doll in the fire. And who can consent to see in the mirror the mere face of man?"

"I liked beaches, swimming pools, and clinics for there they were the bone of my bone, flesh of my flesh. I pitied them and myself, but this will not protect me. The word and the thought are over."

"And the city stood in its brightness when years later I returned, My face covered with a coat though now no one was left Of those who could have remembered my debts never paid, My shames not eternal, base deeds to be forgiven. And the city stood in its brightness when years later I returned."

"I am only a man: I need visible signs. I tire easily, building the stairway of abstraction. Many a time I asked, you know it well, that the statue in church lift its hand, only once, just once, for me. But I understand that signs must be human, therefore call one man, anyone on earth, not me — after all I have some decency — and allow me, when I look at him, to marvel at you."

"You are a tongue of the debased, of the unreasonable, hating themselves even more than they hate other nations, a tongue of informers, a tongue of the confused, ill with their own innocence.But without you, who am I? Only a scholar in a distant country, a success, without fears and humiliations. Yes, who am I without you? Just a philosopher, like everyone else."

"I was left behind with the immensity of existing things. A sponge, suffering because it cannot saturate itself; a river, suffering because reflections of clouds and trees are not clouds and trees."

"Greece had to lose, her pure consciousness had to make our agony only more acute.We needed God loving us in our weakness and not in the glory of beatitude."

"Leaves glowing in the sun, zealous hum of bumblebees, From afar, from somewhere beyond the river, echoes of lingering voices And the unhurried sounds of a hammer gave joy not only to me. Before the five senses were opened, and earlier than any beginning They waited, ready, for all those who would call themselves mortals, So that they might praise, as I do, life, that is, happiness."

"Tell me, as you would in the middle of the night When we face only night, the ticking of a watch, the whistle of an express train, tell me Whether you really think that this world Is your home? That your internal planet That revolves, red-hot, propelled by the current Of your warm blood, is really in harmony With what surrounds you? Probably you know very well The bitter protest, every day, every hour, The scream that wells up, stifled by a smile, The feeling of a prisoner who touches a wall And knows that beyond it valleys spread, Oaks stand in summer splendor, a jay flies And a kingfisher changes a river to a marvel."

"And space, what it is like? Is it mechanical, Newtonian? A frozen prison? Or the lofty space of Einstein, the relation Between movement and movement? No reason to pretend I know. I don't know, and if I did, Still my imagination is a thousand years old."

"Now I am not ashamed of my defeat. One murky island with its barking seals Or a parched desert is enough To make us say: yes, oui, si."

"If I am all mankind, are they themselves without me?"

"The death of a man is like the fall of a mighty nation That had valiant armies, captains, and prophets, And wealthy ports and ships all over the seas."

"When I curse Fate, it's not me, but the earth in me."

"A weak human mercy walks in the corridors of hospitals and is like a half-thawed winter."

"Earth, what have I to do with thee? With your meadows where dumb beasts Grazed before the deluge without lifting their heads? What have I to do with your implacable births? So why this gracious melancholia? Is it because anger is no use?"

"Under various names, I have praised only you, rivers! You are milk and honey and love and death and dance. From a spring in hidden grottoes, seeping from mossy rocks, Where a goddess pours live water from a pitcher, At clear streams in the meadow, where rills murmur underground, Your race and my race begin, and amazement, and quick passage."

"We go down with the bells ringing in all the sunken cities. Forgotten, we are greeted by the embassies of the dead, While your endless flowing carries us on and on; And neither is nor was. The moment only, eternal."

"Our memory is childish and it saves only what we need."

"I still think too much about the mothers And ask what is man born of woman. He curls himself up and protects his head While he is kicked by heavy boots; on fire and running, He burns with bright flame; a bulldozer sweeps him into a clay pit. Her child. Embracing a teddy bear. Conceived in ecstasy."

"I think that I am here, on this earth, To present a report on it, but to whom I don't know. As if I were sent so that whatever takes place Has meaning because it changes into memory."

"How it should be in Heaven I know, for I was there. By its river. Listening to its birds. In its season: in summer, shortly after sunrise. I would get up and run to my thousand works And the garden was superterrestrial, owned by imagination."

"But where is our, dear to us, mortality? Where is time that both destroys and saves us? This is too difficult for me. Peace eternal Could have no mornings and no evenings, Such a deficiency speaks against it."

"I knew that I would speak in the language of the vanquished No more durable than old customs, family rituals, Christmas tinsel, and once a year the hilarity of carols."

"I read the beautiful writing of Milosz when he says, especially his magnificent essays, that if he would not write in Polish, he wouldn't be who he is. And I think he kept his language as a way of keeping his Polish soul and his European soul and the World War II soul."

"[F]or us - writers and artists bringing original expression to politics and social issues at the end of this century where neither socialism nor capitalism has achieved justice and human fulfilment for all - Czeslaw Milosz has the rubric: "Ill at ease in the tyranny, ill at ease in the republic/In the one I longed for freedom, in the other for the end of corruption.""

"Czesław Miłosz wrote, “Language is the only homeland.” … What he meant, I think, is that when borders collapse, when flags change, when your birthplace wakes up with a different name—sometimes six names—you realize your country hasn’t just split; your language has, too. Suddenly, one tongue wears four alphabets. Six new passports, three new anthems, and a dozen ways to say mine. What lingers is the echo of a phrase that only your people say. A joke that dies in translation. The lullaby your grandmother hummed while shelling white beans into her apron, her voice low enough not to wake the war. What stays is the syntax. The cadence. The words no one else knows how to carry."

"A couple of years ago, we went to Eurodisney. That too was bearable, although it was a bit weird when Mickey Mouse came to ask for an autograph. (Humo Magazine, 2000)"

"But everyone I know reaches a point where they throw out their arms and go beserk for a while; otherwise you never know what your limits are. I was just trying to find mine. (Guitar Player magazine 1992)"

"I could write songs as bad as Wham's if I really felt the urge to, but what's the point? (The Hit magazine 1985)"

"I don't think of death in a romantic way anymore. (L'Express newspaper 2000)"

"I don't understand this obsession with banging out records. What a stupid attitude! Like the world is holding its breath waiting for the next Cure album. It isn't. (Papermag Paper Daily 1996)"

"I have a bag full of words, and when one of us comes up with a good piece of music, I look in the bag to see if anything there will fit. If nothing does, I sit down and try to put down on paper what the music makes me feel; very rarely will a piece of writing inspire a piece of music. (CANOE 1996)"

"I honestly don't class myself as a songwriter. I've got 'musician' written on my passport. That's even funnier. (The Hit magazine 1985)"

"I think the rock'n'roll myth of living on the edge is a pile of crap. (Spin magazine 1987)"

"I think we're in the Top 10 most bootlegged bands in history according to a web-poll. Pretty much every show we ever do is bootlegged, but it's very rare that one is of good enough quality to be listened to by anything other than the most fanatical people though I suppose only fanatical people buy bootlegs. (X-Press magazine 2000)"

"I wake up and look at myself and think, 'yuck!'. (MTV)"

"I wouldn't want to think people doted on us, hung on every word, or wanted to look like us. (Trouser Press 1980)"

"I'm not going to worry about the Cure slipping down into the second division; it doesn't bother me because I never expected to be in the first division anyway. [A soccer reference] (Alternative Press)"

"I've always spent more time with a smile on my face than not, but the thing is, I don't write about it. (Rolling Stone magazine 1997)"

"I've experienced such extremes both in the band and in my personal life, feelings that last for just a few seconds at a time, that it's like a drug. After a while, when they're not there you notice the absence of it and nothing seems real anymore and nothings quite sharp enough or focused enough. (Spin magazine 1989)"

"Jimi Hendrix changed my life. Each generation influences the following one and as a consequence brings it back to the past. (L'Express newspaper 2000)"

"Most of the time I'm a professional idiot. I really don't care about what other people think, which can be a bad thing. (The Hit magazine 1985)"

"No, come to think of it, I don't think the Cure will end, but I can make up an ending if you want me to. (Spin magazine 1989)"

"Originally I was going to take perverse satisfaction in making a depressing album. (Spin magazine 1989)"

"Refusing to grow up is like refusing to accept your limitations. That's why I don't think we'll ever grow up. (Melody Maker magazine 1992)"

"The Cure, is the kind of band that wanders in and out of the mainstream's gaze. (The Boston Globe newspaper 1997)"

"There have been very few virtuosos in the history of the group, but there have been a lot of really nice people. The Cure backstage is a notoriously fun-filled zone. (JAM TV)"

"There is a reason for me always shoe-gazing. I simply can't look into the eyes of several thousand people. (Toronto Sun newspaper)"

"They may not like us, but they can't get away from knowing who we are. (Spin magazine 1988)"

"If Morrissey says not to eat meat, then I’m going to eat meat; that’s how much I hate Morrissey. (Q, May 1989)"

"We wouldn't have been able to handle the fame if it would've hit us all of the sudden. When I was young I always dreamed of having a group that was adored by few and ignored by the rest of the world, like Nick Drake. Fortunately, when we became famous, I had no time to reflect upon anything anymore. (De Standaard newspaper 2001)"

"What we do attracts to a certain type of people. I don't think age has anything to do with it: either you get into it or you don't. You can be 16 or 60 and you will like us or not depending on your sensibilities. (X-Press Magazine, Australia, September 2000)"

"You know, the Internets made us more aware of what people think about us. (3RRR radio 2000)"

"It's really weird but my parents used to tell me I could do anything I wanted to. I used to say, 'Well, what if I want to be an astronaut and go to the moon?" and my dad used to say, 'If you really want to you can'. I used to think he was talking absolute rubbish, particularly when I was 21 and he was still saying that. But in a way it really stuck with me cos my dad ended up doing exactly what he wanted to do. To an outside point of view he's totally conformed, he's had a family and four kids but he's only ever done things that made him genuinely happy. "He jacked in his job cos it made him unhappy and he didn't want to compromise his entire life just for the sake of carrying it through. It's very admirable, that quality, and I think it's very rare in people. Most people feel so conditioned, so oppressed by everything that goes on around them that they just give in. You have to refuse to give in. (Melody Maker, March 7th 1992)"

"I got very frustrated when I was reading so-called classic books or films, or listening to underground music which is trying to tell you something. it´s all nonsense, and it´s disillusioning. So it would be a paradox for me to then decide I´m going to communicate something. (Sounds, August 24, 1985)"

"I used to go out with Severin a lot to dance clubs but we wouldn't dance. It'd be more like take drugs and try to get to the toilet which would usually take about two hours...we became good friends but we were never really good for each other. Our friendship was based entirely on altered states. Whenever we went out together I would never come home until the next day. Mary hated it. (Faith, 1983)"

"If I were offered the title [a knighthood] I would tell them to stick it up in their arses" (The FIB 2002)"

"The fun thing is something people always miss out on with us. It's been brilliant making this album, but even as far back as Faith or Pornography we were still having a good crack. People would see me and Simon laughing and drinking ourselves unconscious together and they couldn't understand how we could be like that and still be in this angst-ridden band. But it's easy to be like that -- it's what being little, being a child, is all about. When you're grown up, you can't do it cos' you think about it too much. (Melody Maker, March 7, 1992)"

"We never became a mainstream band. It's kind of like we've bridged two worlds, or fallen between two stools, between alternative and mainstream. To a lot of mainstream programmers, The Cure is still a bit too weird. To an alternative programmer, sometimes we're a bit too mainstream. Sometimes we've benefited from that and sometimes we've kind of suffered. I actually enjoy that kind of position because I think it reflects what the band does (CMJ, December 1999)"

"I love the anonymity of being Mr Smith. If I book a hotel it's actually very funny. It's very nice to be a genuine Mr Smith (Q 2000)"

"If the world could outlaw religion for one year you'd be surprised how much better the world would be. (Music Planet 2Nite, 2001)"

"A lot of journalists give me a hard time about how I look, but I've never met a journalist I'd rather look like. And it's not just a performance thing. I don't drive around the countryside in full makeup because it would scare the animals, but I've been wearing makeup since I was a teenager, after I saw Bowie wearing it on Top of the Pops. I immediately borrowed someone's older sister's makeup and put it on. I loved how odd it made me look, and the fact that it upset people. You put on eyeliner and people start screaming at you. How strange, and how marvellous."

"The Cure frontman, who had his first classical guitar lesson aged nine, is one of the most influential and underrated guitarists, creating his own sound by detuning his E string. [...] Many a novice has tried to emulate his extended outro solo on A Forest."

"Wanting more. Having your cake or eating your cake are fine. Not even wanting cake is where you get fucked."

"Whether the reasoning for these laws is insurance costs, more opportunities for random taxation through traffic stops, curbing lost production or any other justification that could be offered, the bottom line is that it isn't governments place. You own your body. No legislation should infringe on that."

"The word addiction is used far too liberally in our society and I shy away from it. If I have any addiction, it would be nicotine. I would say alcohol is more of a compulsive habit for me. I have used different narcotics for roughly 20 years and I have always used them socially, sporadically and usually sparingly. I use cocaine occasionally and sometimes medicinally - before a third show Saturday, a bump of coke can make the difference between a strong performance and just phoning it in - and I've never developed any type of habit, never craved it the next day. I will use hallucinogens a few times a year as well, always in a safe environment. So far as an "early grave," I'm more concerned with quality of life. No sense in having a mint condition classic car if you're afraid to take it out of the garage. I look as sadly at people awash in hand-sanitizer and surgical masks in elevators as they might see me when I'm pouring booze down my head on stage."

"2013 Moore Oklahoma Tornado. "If you think that didn't take balls, you've never been to Oklahoma. Saying 'I'm an atheist' in Oklahoma is like screaming jihad at airport security. That took some nuts. If you watch the footage, all the other victims are on the news thanking Jesus for only killing their neighbors and not them, while a crawler is on the screen telling me where I can text money to help them out. Fuck them. I don’t want Jesus getting credit for my 50 dollars. I’ll help that other girl out, that CNN's exploiting. Hell yes! She ain’t got no Jeebus. She gonna need money. So I did. I started an indiegogo fundraiser account and atheists ended up ponying up over 126,000 dollars just for little old her...and I couldn't get the smile off of my face for a week. I didn't do it because I felt sympathy because she got all her shit destroyed by a tornado. I did it simply to be a prick to her okie Christian neighbors, hoping that they were still eatin off of FEMA trucks when someone drove up and presented Rebecca with a giant cardboard check. It's funny how hate can make you do real nice things every now and then.""

"Are there any vice cops in here? You dicks. How do you do that for a living? I don't understand. I first read these stories and I think, "Don't you have real crime to fight somewhere?" But then you think about it. Vice cops don't fight real crime. That's not their job. Real cops fight real crime. A vice cop's only job is to fuck up the party."

"I hate when your friends quit drinking on you, don't you? It's sad. I've lost more friends to A.A. than Liberace did to the virus. It's sad to see 'em go. You see a thirty day chip on your buddy's key ring, it's like seeing a toe tag on his cold, stiff corpse."

"Life is like animal porn. It's not for everyone."

"Suicide is another thing that's so frowned upon in this society, but honestly, life isn't for everybody. It really isn't. It's sad when kids kill themselves 'cause they didn't really give it a chance, but life is like a movie. If you've sat through more than half of it and it sucked every second so far, it probably isn't gonna get great right at the very end for you and make it all worthwhile. No one should blame you for walking out early."

"Babies are like poems. They're beautiful to their creator, but to other people they're silly and fucking irritating."

"I couldn't be a responsible enough parent if my kid was born with a new suit and a full-time job."

"It's thirty days since the terrorist act. George Bush has told us to go back to our normal lives and to go back to what we used to do, so I've gone back to thinking that George Bush is a soft-headed tit and a danger to all of us."

"Does anyone get upset that George Bush keeps quoting the bible in all his fucking speeches? Does that get on anyone's last nerve? Does it ever occur to him that it's all those stupid fucking religions that start all this shit in the first place? National day of prayer? Fuck you! You think you're doing something? You're not. You can sit at home and cry jinx and keep your fingers crossed, too; it does as much good. You wanna pray? Pray all day. Pray on your own time. You wanna help? Grab a shovel and start digging there, pinwheel, 'cause it looks like your god takes Tuesdays off."

"If you really believe that death leads to eternal bliss, then why are you wearing a seatbelt?"

""Drugs support terrorism"? No, your SUV supports terrorism."

"I had a girl say this to me. She goes, "You know, if God intended women to suck dick, he'd have made cum taste like chocolate." I said, "Yeah, but he had to make it taste like bleach so you remember to do the laundry.""

"I've been playing the CNN Drinking Game. Have you ever played that? Where you do a shot every time George Bush says the word "evil"? Oh, I'm a wreck! You gotta do a double shot every time he says "evildoers". Chug the bottle for "axis of evil". Are you a president or an exorcist?!"

""A national day of prayer"? Does that scare the spine out of anyone? Especially when you consider that it's all those dogshit religions that start these fucking wars to begin with. Ninety percent of every war that's ever been fought is because of some made-up, mind control, completely fictional religion. You never hear in the news, "200 killed today when Atheist rebels took heavy shelling from the Agnostic stronghold in the north"? No, it's because you got a silly, placebo religion, 'cause you don't want to admit that you don't fucking know."

"Don't learn from other people's mistakes. That's the worst advice you could ever get. Other people are fucking morons. Wrestling's the number one show on cable television. You're gonna learn from their mistakes? They're fuckin' tools! You might be the first guy who could to do it right and be a hero for all of us. Take a chance and learn to fly there, Orville Wright!"

"America may be the best country, but that's like being the prettiest Denny's waitress. Just because you're the best doesn't mean you're good."

"The problem with this country is that old folks vote. We got shit to do, old folks don't, the only thing they have to do is judge you and vote."

"If you're gonna have a pro-drug argument, start the argument where it starts: I have the right to do what ever the hell I want to my own body. If it kills me slowly, happy for me, fuck you, "clack clack" [miming a pump-action shotgun] stop me!"

"All illegal narcotics are medicinal. Boredom is a disease worse than cancer. Drugs cure it, with little or no side effects if used as directed. Life's temporary for a reason. It gets boring after awhile. You should be inventing new drugs is what you should be doing! Newer, crazier drugs...and more holes, that's what you ladies need!"

"There's only two types of people who are against drugs: the people who have never done drugs and the people who really sucked at doing drugs."

"Complaining that a comic is drunk is like going to a titty bar and complaining because your lapdancer is a communist."

"With all the horrible, horrible shit that your priest is pumping into your kid's head, his dick should be the least of your worries, honestly. That's just a little mouthwash and a few years of therapy'll get rid of that. That Jesus shit will torture you for a lifetime."

"If marriage didn't exist, would you invent it? Would you go, "Baby, this shit we got together, it's so good, we gotta get the government in on this shit. We can't just share this commitment 'tweenst us. We need judges and lawyers involved in this shit, baby. It's hot!""

"You have options when it comes to abortion now. It's not like 1955, when you just had to kick her down a staircase and hope for the best...you feed her a tapeworm and hope it takes a left at the Y."

"[on his ex-wife's abortion] Has anyone had an abortion? You're all rapt with attention now, all of a sudden, so I assume you all have. It's a fucking horrible thing to go through. And not horrible in that "Oh, it's a living thing, what are we doing?" Fuck the living thing. A genital wart is a living thing. If it's gonna irritate you for life, burn it off, right? Bladder cancer is alive and growing like a baby in you. If you try to remove that, I'll protest you and say "stop playing god." … Before you actually go and get all quiet and pissy like I'm some asshole about this, keep in mind I'm just telling you the parts that I think are funny. You don't know the reason we had... The reason we had an abortion was... It wasn't because... It wasn't frivolous. We didn't have an abortion because we weren't ready to take care of a child, we were irresponsible, or because we're not financially capable of taking... The reason we had it is 'cause I really wanted to see what it felt like to kill a baby."

"[on people who join the military] As long as the people who kinda wanna go kill other people are going to go kill other people who kinda wanna go kill other people, you're killing all the right people and opening up all the best parking spaces."

"You were born free, you got fucked out of half of it, and you wave a flag celebrating it."

"They say if you give a man a fish, he'll eat for a day, but if you teach a man to fish.... then he's gotta get a fishing license, but he doesn't have any money. So he's got to get a job and get into the social security system and pay taxes, and now you're gonna audit the poor cocksucker, 'cause he's not really good with math. So he'll pull the IRS van up to your house, and he'll take all your shit. He'll take your black velvet Elvis and your Batman toothbrush, and your penis pump, and that all goes up for auction with the burden of proof on you because you forgot to carry the one, 'cause you were just worried about eating a fucking fish, and you couldn't even cook the fish 'cause you needed a permit for an open flame. Then the health department is going to start asking you a lot of questions about, "where are you going to dump the scales and the guts?" "This is not a sanitary environment," and ladies and gentlemen, if you get sick of it all at the end of the day... not even legal to kill yourself in this country. Thanks again, John Ashcroft, you weird bible addict, can't even handle your own drug. You were born free, you got fucked out of half of it, and you wave a flag celebrating it. [audience member]: Hey, don't hold back! [Doug]: You got an argument? [a.m.] No, keep goin'! … The only true freedom you find, is when you realize and come to terms with the fact that you are completely and unapologetically fucked, and then you are free to float around the system."

"[in regards to the subway breakfast sandwich not being available after 11AM] I'll go, "Uh, hey man, uh, gimme an egg and cheese," and the kid will say, "I'm sorry, sir, it's after 11, we put all that stuff away." You didn't put it away...it's in the second green cabinet, it's right there. This place is as big as a photo-mat, there is no "away" in the building, you don't own "away". There's no Brink's truck that pulls up at 11:02 and yanks out the eggs under armed guard."

"Mutations are exciting. They try to fix 'em when they come out. Did you see the two-headed baby they killed last month when they tried to cut it apart? That was hilarious!"

"New York is baffling in that it's a city that prides itself on being an absolute shithole. It's like, there's nothing good here, people are proud of that, they're happy. "Oh, it's overpriced, and it's overpopulated, and it stinks like piss, and comics! — comics film specials here!" And they all open with a joke about, "Yeah, you spend eight thousand dollars a month for nine square feet!" And you go, "Well, why do you fucking live here?" Why do people stay here?.. But unfortunately, this is where comedy works — where people are the most miserable. Like, I'd rather be filming a special on a beach in Costa Rica in a tiki bar right now, but they don't need comedians, they're already smiling, they're already happy — naturally! So that's why I'm doing a special here — 'cause it's the last fucking place I wanna be."

"Pussy really is the main motivating factor in all of humankind. It really is. It's what gets shit built. [reacting to applause from the audience]: I'm not "yeah" for pussy. This is a flaw in the system, don't clap for it! [I'm] saying, they know that is a catalyst, and that's why religion and government have to control supply and demand of pussy. And they do that by heaping shame upon you should you want to give away more than the "federally allocated recommended daily allowance of pussy". "Oh, she wants to suck more than one dick?! Whore! Shun your natural instinct, whore, or nothing'll get built!" — It comes down to production, it really does. They have to keep that pussy like a dangling carrot, something that's hard to get so he keeps running on the treadmill, building more shit, sending out more boxes to the dollar store, pointless shit that no one needs. That's why cocaine is illegal: it makes pussy too easy to get."

"Jesus died for your sins. I'm doing it for your mere entertainment dollar."

"Why would you die for someone's sins? Your sins are the only thing interesting about you, you dreary, bleak motherfuckers."

"I'm kinda out of shit. Not in this set, I mean I have some stuff I put on paper. But in the long term, I think I'm outta shit. [I'm] fucking cannibalizing my own— seventeen years, how much more do you have to say? If I die soon, don't ever say I died too young. [...] Every time an artist dies young - Kurt Cobain, or whatever, there's always the people, "It's so sad, he had so much more to give." How do you know? Maybe he was out of shit. How do you know? He's done. He got all the money, he did all the drugs, he fucked all your holes. And that's the American Dream, and when you're done with that you go, "Oh, that's why they call it a dream. It's bullshit, I'm still empty." And he cashed out. How do you know what any artist had left? How do you know if Jimi Hendrix hadn't had died he wouldn't have wound up doing Super Bowl half-time duets with Elton John right now?"

"Nationalism does nothing but teach you how to hate people that you never met. And all of a sudden you take pride in accomplishments you had no part in whatsoever, and you brag about — and the Americans'll go, "Fuck the French! Fuck the French! If we hadn't had saved their ass in two World Wars, they'd be speakin' German right now!" And you go, "Oh, was that us?" Was that me and you, Tommy, we saved the French? Jesus! I know I blacked out a little bit after that fourth shot of Jägermeister last night, but I don't remember... I know we went through the Wendy's drive-thru to get one of them "Freschetta" sandwiches that looked so alluring on the commercial, but then we ordered it and realized we had no money, and we had to ditch out before the second window, and those douchebags in line behind us with the bass music probably got our order and we laughed about that. But I don't remember savin' the French. At all! I went through the last ten calls on my cell phone and there's nothin' incoming or outgoing to the French, lookin' for muscle on a project! I checked my pants, there's no mud stains on the knees from where we were garroting Krauts in the trenches at Verdun. I think "we" didn't do anything but watch sports bloopers while we got hammered. I think "we" should shut the fuck up!"

"Well, you know these immigrants, they come to our country, they burden our tax system. What they do is they come here and get into our education system and our health care, and I gotta pay the taxes. My taxes have to pay that. Well, what the fuck are you doing to me every time you have a kid? Every time you have a kid, because it's American, I should pull up a chaise lounge and wave a flag while 15 of those things come out of you? Oh, I can't wait to pay for these! They're American! I have a vasectomy and an abortion on my record, but I can't wait to pay for your fucking fat-headed midwestern kids. Love it! I'll take a second job."

"At least black people knew when they were slaves. You remain clueless."

"You know the funny thing about child pornography: [...] the lack of credits at the end. No ego on that side of Hollywood, is there? "Who did the editing on this film, it's seamless! I want to use him on my independent documentary!" But no names. Not even a nom de plume. Some people are in it just for the art."

"Old people are getting into fights now in town hall meetings about health care. You don't fucking deserve it! Everyone else has health care, "But we need health care. Canada has health care, everyone else does..." You think Americans deserve health care? Have you looked at this fucking horrible fat fuck country? Slovenly, sedentary lazy fat fucks! You don't even try! Once you get free health care, "Oh yeah, fucking Sunday afternoon, buy four stuffed crust Cheesy Bread Cheese pizzas, and you'll get a Meaty Meaty Pork Pie Pork Bacon pizza for free with 12 Cinna-loaves!' [imitates glutton sounds, stuffing his face] "That's a pretty good deal!" [more gluttony sounds] "You know, what else we need is free health care, too!" [more gluttony sounds] "My diabetes is so bad, I can't even feel my feet!" [more gluttony sounds] "I have open fissures in my leg muscles so deep you can put your whole finger there!" [more gluttony sounds] "Who's gonna pay for my amputation?!" [more glutton sounds] "If I was in Amsterdam, they'd pay for my amputations 'cause they have free health care..." You know what else they have? BICYCLES! And they use them! [briefly sings "Entry of the Gladiators" / "Barnum and Bailey's Favorite" theme] You get nothing free. You gotta try on your own a little bit! We live in a country where the face of fitness is Jared from Subway! That's your goal! It used to be like Jack LaLanne or Charles Atlas or some shit, dragging a tugboat with his teeth across the Hudson river. Now it's some guy that's still kinda fat. He's not as-fat-as-he-could-be fat, or he-used-to-be fat, but he's still kinda fat. That's what you should aspire to! You wouldn't fuck Jared with the lights on, c'mon! That's your goal? That's awful! You can't give Americans free shit 'cause "free" is used as such a buzzword for gluttony. Like it's been used in advertising so much. "Buy one, get one free," "free with purchase," "free samples" at the grocery store... "Oh, Black Forest Ham! I never tried Black Forest Ham!" [more gluttony sounds] Turn your hat backwards so they don't recognize you when you go back! "Vermont cheese, what's that?" [more gluttony sounds] They do the same shit with free health care! "They said it's free, let's get something fucking checked. I got an itch, or a scratch, or a bite or a lump. Let's get this checked out! Doctor, I got a spot! Check it out for free!" "It's a fucking coffee stain! It's not even on your skin, it's on your shirt!" "Well, let's get a biopsy of that! That could be precancerous, right? It's free — get my money's worth...""

"Put your fucking camera away, you stupid fucking tourist of life! There's a whole generation of shitheads just filming every fucking thing they do. "I'm gonna film my entire life and watch it later!""

"I don't like when minorities tell me that I can't understand racism because I'm white. I go, "No, you can't understand racism 'cause you're not white. I hear the shit they say about you when you leave the room! They don't hold back on my account.""

"We live in a world where people will have a GPS and a crucifix on the same dashboard — and you want me to have hope for these fuckin' monkeys on swing-sets?"

"Tradition and heritage are all dead people's baggage. Stop carrying it. Move forward."

"There's no such thing as addiction, there's only things that you enjoy doing more than life."

"I love homosexuality, I promote it, you fuck and you don't leave fuckin' garbage on the earth because of it."

"If you're offended by any word, in any language, it's probably because your parents were unfit to raise a child."

"If you listen to anyone bitch about the economy for long enough, just let them talk, ;cause you'll eventually hear why it's exactly their fault. And not just Wall Street people, just dumbfucks at a lunch counter in Flint, Michigan. "I'm just a simple man, with a simple wife and four simple children, and I just want an honest day's work. Y'know, Obama's exporting all or jobs overseas, now I can't even find work." You sad motherfucker– Hang on a second! Did you just say you had four children?! Wait, wait, you have four children? In Flint, Michigan? ...Do you know how much it costs to raise a kid? The average cost to raise a single child to the age of seventeen is now $227,000. Almost a quarter of a million dollars! You have four of the fuckin' things! In Flint, Michigan! ...Next time you hear some sad sack on 60 Minutes bitching about how he got fucked over by the economy, instead of children, imagine he said quarter of a million dollar toys, fuckin' boats and... "Yeah, when they started laying off people in the late '80s, I made it through the first round of cuts. I said, 'Baby, I don't know what's gonna happen in the future, so let's get a quarter of a million dollar Lamborghini.' And then I got the pink slip, got a six-month severance package, so I said, 'Okay, baby, we're really on shaky ground now, we'd better get a beach house and a speed boat.' And now I can't even find work because of Obamanomics. My wife's pregnant with a quarter of a million dollar who-knows-what-it's-gonna-be. I'm a victim." No, you're a gambling addict! You made a million dollar wager, and ya lost! You made a million dollar wager, on spec, with no money in the bank to back it up, and now the mob is comin' to take your thumbs!"

"You wanna feel bad for someone in a down-turned economy, I'll give you someone...prostitutes. Because a prostitute doesn't have that same "worst case scenario" B-plan that we all enjoy. No matter how shitty things are going for you on the job, "Danny, if they lay off anymore people, I'm gonna be out on the streets sucking dick for a living. I got nothin' else. I'm serious." Hooker doesn't have that same safety net. Hooker's already out there, sucking dicks."

"[on Keynesian economic theory as applied to private sector independent contracting] "Ask Milton Friedman's dead Jew corpse what he thinks about the current economic crisis, and he will tell you... You better strengthen up your shit-pussy, baby!"

"Proof of the afterlife is this: if there were no afterlife, how could my mother have bought me and my friends so many nice things from the SkyMall catalogue on her credit card four days after she passed from this Earth? Answer me that, Your Honor! Answer me that! In fact, I'd like to enter these credit card receipts into evidence against the advice of my attorney! [...] That last piece of that story has special meaning to me because in my entire career, that's the only chunk of material I've ever had that had a statute of limitations before I could comfortably tell it on stage. Three year statute for credit card fraud, after that: fuck you."

"As an openly gay comedian, I feel a responsibility to talk about a lot of issues that-- What? Are you gonna test me? You don't know if I'm lying. I can be as gay as I want to be up here, fuck you. What, are you going to strap me to a chair and blow loads in my face to see if I'm fibbing when I say I love it?"

"I love homosexuality, I defend it. But I hate faginess, because it's aesthetically unpleasing, the whole [frolics] "La la la la!" You don't have to do that. I have nothing against Jewish people, I hate Jewiness, the clammy [whiny] "Nyah nyah nyah, I get all... I'm allergic," personally that's unpleasing. I hate anyone who leads with their sexuality, homo or hetero. If I know your sexuality in the first 30 seconds of meeting you, you're fucking annoying. Heteros are the same way, if you have naked lady mud flaps or you go, "Oh, after your show you want to go to Hooters?" or you just watch the game for the cheerleaders, just go into a basement and jerk off, you fucking teenager, 13-year-old, and then come back when we can have a regular conversation."

"The thing with the word "retarded" is that "retarded" is not like other epithets, it was not a word of hatred. Retarded was the medical definition, was actually a word actually born in sensitivity. 'Cause they used to call them, before retarded was the word, doctors would use "imbecile" or "moron". This is something a smart fuck at Harvard has labelled "The Euphemism Treadmill": moron and imbecile were the correct terms for a while, and what happened is we co-opted those words to call our friend when he does something incredibly stupid, to the point where it became an insult. So out of sensitivity, they changed the word to "retarded"... and what happened was we co-opted that word to call our friend when he does something incredibly stupid. So you can keep changing the word, and if you make the new one stick, that's what I'm going to call my friend. "Did you just put a metal plate in a microwave? What are you, developmentally disabled? You don't fucking put a metal plate in a microwave, who doesn't know that?" You can make it as difficult to pronounce and Latin-based and medical-rooted, and if you make it stick, that's the new word I'm going to call my friend when he trips over his own shoelaces: "Ha ha! You just exhibited some of the atlantoaxial instability that is usually associated with the trisomie 21 genetic imbalance!""

"Every fucking week there's some celebrity or comic or an athlete that has to apologize for a caught on tape comment, or insensitive joke, a drunk tweet. And they have a press conference, and it's always something that's way weaker than the shit I say every night-- as a segue I say worse shit, nobody ever asks me to apologize. I wouldn't, but I wanna be asked one time. I've got way better shit than they do, I demand outrage for God's sakes, what do I have to do? I could've told that joke at the Simon Wiesenthal Museum of Tolerance and people would go, "Huh? What'd he say? I wasn't listening.""

"Death is not an evil, because it frees us from all evils, and while it takes away good things, it takes away also the desire for them. Old age is the supreme evil, because it deprives us of all pleasures, leaving us only the appetite for them, and it brings with it all sufferings. Nevertheless, we fear death, and we desire old age."

"In every land the universal vices and ills of mankind and of human society are noted as peculiar to that place. I have never been anywhere where I have not heard, "Here the women are vain and inconstant; they read little and they're poorly educated. Here the public are curious about other people's affairs, and they're very talkative and slanderous. Here money, favour and baseness can achieve anything. Here envy rules, and friendships are hardly sincere," and so on and so on, as if things went on differently elsewhere. Men are wretched by necessity, and determined to believe themselves wretched by accident."

"Boredom is in some ways the most sublime of human feelings. It is not that I think an examination of this feeling gives rise to those consequences that many philosophers have claimed to have inferred. Nevertheless, not being able to be satisfied with any earthly thing or, so to speak, with the whole earth; considering the immeasurable extent of space, the number and the wonderful size of the worlds, and finding that everything is small and petty in comparison with the capacity of one's own mind; picturing to oneself the infinite number of worlds, and the infinite universe, and feeling that the soul and our desire must be still greater than such a universe; always accusing things of insufficiency and nothingness; and suffering a huge lack and emptiness, and therefore boredom — all this seems to me the greatest sign of grandeur and nobility which there is in human nature. And so boredom is seldom seen in men of no account, and very seldom or never in other creatures."

"NATURE: So flees the squirrel from the rattlesnake, and runs in its haste deliberately into the mouth of its tormentor. I am that from which thou fleest."

"ICELANDER: Thus I reply to you. I am well aware you did not make the world for the service of men. It were easier to believe that you made it expressly as a place of torment for them. But tell me: why am I here at all? Did I ask to come into the world? Or am I here unnaturally, contrary to your will? If however, you yourself have placed me here, without giving me the power of acceptance or refusal of this gift of life, ought you not as far as possible to try and make me happy, or at least preserve me from the evils and dangers, which render my sojourn a painful one? And what I say of myself, I say of the whole human race, and of every living creature."

"ICELANDER: So say all the philosophers. But since that which is destroyed suffers, and that which is born from its destruction also suffers in due course, and finally is in its turn destroyed, would you enlighten me on one point, about which hitherto no philosopher has satisfied me? For whose pleasure and service is this wretched life of the world maintained, by the suffering and death of all the beings which compose it?"

"Whilst they discussed these and similar questions, two lions are said to have suddenly appeared. The beasts were so enfeebled and emaciated with hunger that they were scarcely able to devour the Icelander. They accomplished the feat however, and thus gained sufficient strength to live to the end of the day."

"It seems as though death were the essential aim of all things. That which has no existence cannot die; yet all that exists has proceeded from nothing. The final cause of existence is not happiness, for nothing is happy. It is true, living creatures seek this end in all their works, but none obtain it; and during all their life, ever deceiving, tormenting, and exerting themselves, they suffer indeed for no other purpose than to die."

"[T]he recognition of the irredeemable vanity and falsity of all beauty and all greatness is itself a kind of beauty and greatness that fills the soul when it is conveyed by a work of genius. And the spectacle of nothingness is itself a thing in these works, and seems to enlarge the reader’s soul, to raise it up and to make it take satisfaction in itself and its despair."

"Il piacere è sempre o passato o futuro, non mai presente."

"Everything is evil. I mean, everything that is, is wicked; every existing thing is an evil; everything exists for a wicked end. Existence is a wickedness and is ordained for wickedness. Evil is the end, the final purpose, of the universe...The only good is nonbeing; the only really good thing is the thing that is not, things that are not things; all things are bad."

"No one can truthfully boast or say in anger: I cannot be unhappier than I am."

"My philosophy isn’t only not conducive to misanthropy, as it might appear to a superficial reader, and as many have accused me. It essentially rules out misanthropy, it tends toward healing, to dissolving discontent and hatred. Not knee-jerk hatred but the deep-dyed hatred that unreflective people who would deny being misanthropes so cordially bear (habitually or on select occasions) toward their own kind in response to hurts they receive—as we all do, justly or not—from others. My philosophy holds nature guilty of everything, it acquits mankind completely and directs our hate, or at least our lamentations, to its matrix, to the true origin of the afflictions living creatures suffer, etc."

"Two truths that most men will never believe: one that we know nothing, the other that we are nothing. Add the third, which depends a lot on the second: that there is nothing to hope for after death."

"I found myself desperately bored with life, with a very strong desire to kill myself, and had an intimation of something bad, which frightened me at the very moment that I wanted to die, and placed me immediately in a state of apprehension and anxiety. I have never felt so strongly the absolute conflict of the elements that form the present human condition, forced to fear for its life and to seek at all costs to preserve it, just then when it was most burdensome, and when it could resolve to be ended by its own will (but by no other cause)."

"Children find everything in nothing, men find nothing in everything."

"No one thing shows the greatness and power of the human intellect or the loftiness and nobility of man more than his ability to know and to understand fully and feel strongly his own smallness. When, in considering the multiplicity of worlds, he feels himself to be an infinitesimal part of a globe which itself is a negligible part of one of the infinite number of systems that go to make up the world, and in considering this is astonished by his own smallness, and in feeling it deeply and regarding it intently, virtually blends into nothing, and it is as if he loses himself in the immensity of things, and finds himself as though lost in the incomprehensible vastness of existence, with this single act and thought he gives the greatest possible proof of the nobility and immense capability of his own mind, which, enclosed in such a small and negligible being, has nonetheless managed to know and understand things so superior to his own nature, and to embrace and contain this same intensity of existence and things in his thought."

"Those innumerable and immense questions about time and space, argued over from the beginnings of metaphysics onward, by metaphysicians of every century, are none other than wars of words, caused by misunderstandings, and imprecision of thought, and limited ability to understand our mind, which is the only place where time and space, like many other abstract things, exist independently and for themselves, and are something."

"You laugh openly and loudly about something, even entirely innocently, with one or two people in a café, in a conversation, in a street: everybody who hears or sees you laughing like this will turn and look at you with respect; if they were talking, they will stop, they will seem humbled; they will never dare to laugh at you; if they had previously looked at you boldly or condescendingly, they will lose their boldness and condescension toward you. In the end, simply laughing out loud gives you a definite superiority over all those near and around you, without exception. The power of laughter is terrible and awful: anyone who has the courage to laugh is master over others, in the same way as anyone who has the courage to die."

"Stato che sia, dentro covile o cuna, È funesto a chi nasce il dì natale."

"Non ha natura al seme Dell'uom più stima o cura Che alla formica: e se più rara in quello Che nell'altra è la strage, Non avvien ciò d'altronde uor che l'uom sue prosapie ha men feconde."

"Nature, mother feared and wept for since the human family was born, marvel that cannot be praised, that bears and nurtures only to destroy, if dying young brings mortals pain, why let it come down on these blameless heads? And if good, then why is it unhappy, why make this leaving inconsolable, worse than any other woe, for those who live, as well as those who go?"

"Rest for ever (heart) enough Hast thou throbbed. Nothing is worth Thy agitations, nor of sighs is worthy The earth. Bitterness and vexation Is life, never aught besides, and mire the world. Quiet thyself henceforth. Despair For the last time. To our race fate Has given but death. Henceforth despise Thyself, nature, the foul Power which, hidden, rules to the common bane, And the infinite vanity of the whole."

"Leopardi is a poet who is very dark. It fascinates me that Mark Strand did that lovely, heartbreaking version of his poem. It's the way that Leopardi makes his incredibly courageous attempt, even though he knows he cannot excel Dante and Petrarch. He's a great literary critic, as his great notebook, Zibaldone, shows. He does it by going back to Lucretius (rather than Virgil), by treating all of Latin poetry as what changes into the Tuscan of Dante, Petrarch, and Boccaccio. He is a signal instance of the modern sublime, which is always a Lucretian-Epicurean sublime as it is in Walt Whitman. It's no surprise Whitman reads Lucretius in translation, and we know his father bought it. He comments on it. Leopardi, of all later Italian poets, is not only the greatest after Dante and Petrarch, but his sensibility is closest to that of high Romanticism in English, that is England and the United States. So far as I know, Hart Crane never mentions Leopardi, but I can't read Leopardi without thinking of Crane."

"What is Leopardi's place in literature? That assigned to him by his countrymen is very high, higher than they would concede to any other Italian poet born since the close of the sixteenth century."

"For him, death does not just end life; it nullifies life, and the fact that we are going to die is the only fact that matters. The key to the terrible power of his work is that we can never totally banish the suspicion that he might be right."

"How should the endless rush of events not bring satiety, surfeit, loathing? So the boldest of us is ready perhaps at last to say from his heart with Giacomo Leopardi: "Nothing lives that were worth thy pains, and the earth deserves not a sigh. Our being is pain and weariness, and the world is mud—nothing else. Be calm.""

"Nobody more than Leopardi could look disaster in the face, never denying that it was disaster, yet at the same time turning unhappiness itself into a colour or fragrance that would help you through the day."

"Yet no one has so thoroughly and exhaustively handled this subject as, in our own day, Leopardi. He is entirely filled and penetrated by it: his theme is everywhere the mockery and wretchedness of this existence; he presents it upon every page of his works, yet in such a multiplicity of forms and applications, with such wealth of imagery that he never wearies us, but, on the contrary, is throughout entertaining and exciting."

"To bear children into this world is like carrying wood into a burning house."

"One night in long bygone times, man awoke and saw himself. He saw that he was naked under cosmos, homeless in his own body. All things dissolved before his testing thought, wonder above wonder, horror above horror unfolded in his mind. Then woman too awoke and said it was time to go and slay. And he fetched his bow and arrow, a fruit of the marriage of spirit and hand, and went outside beneath the stars. But as the beasts arrived at their waterholes where he expected them of habit, he felt no more the tiger’s bound in his blood, but a great psalm about the brotherhood of suffering between everything alive. That day he did not return with prey, and when they found him by the next new moon, he was sitting dead by the waterhole."

"Man became fearful of life itself – indeed, of his very being. Life – that was for the beast to feel the play of power, it was heat and games and strife and hunger, and then at last to bow before the law of course. In the beast, suffering is self-confined, in man, it knocks holes into a fear of the world and a despair of life. Even as the child sets out on the river of life, the roars from the waterfall of death rise highly above the vale, ever closer, and tearing, tearing at its joy. Man beholds the earth, and it is breathing like a great lung; whenever it exhales, delightful life swarms from all its pores and reaches out toward the sun, but when it inhales, a moan of rupture passes through the multitude, and corpses whip the ground like bouts of hail. Not merely his own day could he see, the graveyards wrung themselves before his gaze, the laments of sunken millennia wailed against him from the ghastly decaying shapes, the earth-turned dreams of mothers. Future’s curtain unravelled itself to reveal a nightmare of endless repetition, a senseless squander of organic material. The suffering of human billions makes its entrance into him through the gateway of compassion, from all that happen arises a laughter to mock the demand for justice, his profoundest ordering principle."

"Hvorfor er menneskeslegten da ikke forlængst dødd ut under store vanvidsepidemier? Hvorfor er der bare et forholdsvis ringe antal individer som forkommer fordi de ikke kan holde livspresset ut, – fordi erkjendelsen gir dem mer enn de kan bære? Saavel aandshistorien som iagttagelsen av os selv og andre gir basis for følgende svar: De fleste mennesker lærer at redde sig ved kunstig at redusere sit bevissthetsindhold."

"Depression, angst, a refusal to eat, and so forth, are taken without exception to be marks of a pathological condition, and are treated accordingly. In many cases, however, these phenomena are indications of a deeper, more immediate experience of what life is all about, bitter fruits of the genius of the mind or emotion, which is at the root of every antibiological tendency. It is not the soul that is ill, but its defense mechanism that either fails or is abjured because it is considered—correctly—as a betrayal of man's most potent gift."

"A central aspect of punishment by imprisonment is that most opportunities for diversion are denied the prisoner. And, there being few other means for protecting oneself against angst, prisoners are for the most part constantly on the brink of utter despair. Any measures he can find to stave off this despair are justified as an attempt to preserve life itself; for the moment he experiences his soul alone in the universe, there is nothing else to see but the categorical impossibility of existence."

"Nobody has ever managed to explain what it is they are longing after in religion, but it is quite clear what they are trying to escape from – this earthly vale of tears, one’s untenable existential situation."

"When a human being takes his life in depression, this is a natural death of spiritual causes. The modern barbarity of 'saving' the suicidal is based on a hair-raising misapprehension of the nature of existence."

"Each new generation asks – What is the meaning of life? A more fertile way of putting the question would be – Why does man need a meaning to life?"

"Man is a tragic animal. Not because of his smallness, but because he is too well endowed. Man has longings and spiritual demands that reality cannot fulfill. We have expectations of a just and moral world. Man requires meaning in a meaningless world."

"The seed of a metaphysical or religious defeat is in us all. For the honest questioner, however, who doesn’t seek refuge in some faith or fantasy, there will never be an answer."

"We come from an inconceivable nothingness. We stay a while in something which seems equally inconceivable, only to vanish again into the inconceivable nothingness."

"The immediate facts are what we must relate to. Darkness and light, beginning and end."

"Death is a terrible provocation. It appears almost everywhere, presenting a stern but effective scale for both values and ethical standards."

"Death is the most certain and the most uncertain event there is."

"In accordance with my conception of life, I have chosen not to bring children into the world. A coin is examined, and only after careful deliberation, given to a beggar, whereas a child is flung out into the cosmic brutality without hesitation."

"The absurdity of life cannot be resolved, but it can be terminated. We can overcome this meaningless world order by constantly letting two become one, over and over again, until the very last human being disappears; an uninhabited Earth is no misfortune."

"Mankind ought to end its existence of its own will."

"I myself am no longer very much afflicted by the thought of my own death. The synthesis, Peter Wessel Zapffe, did not originate until 1899. It was spared from immediate participation in the horrors of the previous years, and it will not miss what awaits mankind at the end of its vertiginous madness."

"If one regards life and death as natural processes, the metaphysical dread vanishes, and one obtains "peace of mind"."

"'For as long as I can remember,' I said, continuing to speak to the figure standing in the archway, 'I have had an intense and highly aesthetic perception of what I call the icy bleakness of things. At the same time I have felt a great loneliness in this perception. This conjunction of feelings seems paradoxical, since such a perception, such a view of things, would seem to preclude the emotion of loneliness, or any sense of a killing sadness, as I think of it. All such heartbreaking sentiment, as usually considered, would seem to be on its knees before artworks such as yours, which so powerfully express what I have called the icy bleakness of things, submerging or devastating all sentiment in an atmosphere potent with desolate truths, permeated throughout with a visionary stagnation and lifelessness. Yet I must observe that the effect, as I now consider it, has been just the opposite. If it was your intent to evoke the icy bleakness of things with your dream monologues, then you have totally failed on both an artistic and an extra-artistic level. You have failed your art, you have failed yourself, and you have also failed me. If your artworks had really evoked the bleakness of things, then I would not have felt this need to know who you are, this killing sadness that there was actually someone who experienced the same sensations and mental states that I did and who could share them with me in the form of tape-recorded dream monologues. Who are you that I should feel this need to go to work hours before the sun comes up, that I should feel this was something I had to do and that you were someone that I had to know? This behavior violates every principle by which I have lived for as long as I can remember. Who are you to cause me to violate these long-lived principles?'"

"I know in a way I never knew before that there is nowhere for me to go, nothing for me to do, and no one for me to know. The voice in my head keeps reciting these old principles of mine. The voice is his voice, and the voice is also my voice. And there are other voices, voices I have never heard before, voices that seem to be either dead or dying in a great moonlit darkness. More than ever, some sort of new arrangement seems in order, some dramatic and unknown arrangement -- anything to find release from this heartbreaking sadness I suffer every minute of the day (and night), this killing sadness that feels as if it will never leave me no matter where I go or what I do or whom I may ever know."

"What makes a nightmare nightmarish is the sense that something is happening that should not be. While nightmares are the most convenient reference point for this sense of the impossible, the unthinkable, as something that is actually happening, it is not restricted to our sleeping hours."

"To give a relatively common example, we might consider the plot of a traffic accident, an event that is commonly experienced as dreamlike in the beginning, as you find yourself suddenly moving along a track of time quite different from the one you knew before the accident began. You may be traveling along slippery roads and then, without warning, find yourself sliding across several lanes of oncoming traffic. You know in principle that such things can easily happen. They may even have happened to you on a prior occasion. You know that they happen to other people all the time. Nevertheless, this accident was not in your plans, which is why it is called an accident. It seems like a mistake, even if it could be explained by a cause-and-effect confluence of circumstances. It was a mistake because you had an idea of how things were supposed to be that day, as you do every day, and spinning helplessly in your car while others try to avoid a collision with you, perhaps unsuccessfully, was not part of your schedule. One moment you had a firm grip on things; the next moment you are careening toward who knows where. You are not filled with horror, not yet at least, as you spin along the pavement that is slick with rain or snow. At this point, everything is all strangeness. You have been taken to a different place from where you were, and you are no longer in control. Anything could happen now. That is the suspicion that creeps into your thoughts as a nightmare begins. Nothing is safe and nothing is off limits. All of a sudden something was set into motion that changed everything into that which was not meant to be, at least according to your deluded conception of your life and its “meaningful” trajectory. Yet these things happen, as everyone knows. They have always happened and are always happening."

"But we isolate the nightmare by calling it imaginary and denying it a place in our real life; we anchor ourselves in a place far away from it, where such “realities” as God and Country rule the wavelengths; we distract ourselves from it by confining our minds to places where it is not; and we sublimate the nightmare by placing it in stories and paintings and other devisings that we may put away at will. If we neglected to do this, we would be living at all times in a world of nightmare... a world that was not meant to be and yet is so. And thus we conspire with ourselves and against ourselves to deny the most obvious facts of the nightmare—death, disease, damage, and derangement. The horror story, by obeying the terms of the nightmare, is a way that, deviously, some people use to think about the unthinkable, to face what we otherwise would not choose to look upon, and, more importantly, to control and give meaning to that which can neither be controlled nor harbors any meaning. It is a perverted mode of defending ourselves from what would demean and destroy us, from what cannot be helped and should never have been—life itself in all its inane grotesquerie. However, for all our efforts to overwrite what has been written, to remake what had been made, to change what cannot be changed, and accept what is unacceptable, we have succeeded only in making a bad situation worse. No matter how many paper monsters we face down, no matter how many nightmares we shake off, the best we can do is open the pages of Poe and recite—with a resigned and sardonic calm, if we can manage it—those words from “The Conqueror Worm” that tell us a story in which there is “much of Madness, and more of Sin And Horror the soul of the plot.”"

"Nothing belongs to us. Everything is something that is rented out. Our very heads are filled with rented ideas passed on from one generation to the next."

"It has always seemed to me that my existence consisted purely and exclusively of nothing but the most outrageous nonsense."

"In those moments, which were eternal I assure you, I had no location in the universe, nothing to grasp for that minimum of security which every creature needs merely to exist without suffering from the sensation that everything is spinning ever faster on a cosmic carousel with only endless blackness at the edge of that wheeling ride. I know that your condition differs from mine, and therefore you have no means by which to fully comprehend my ordeals just as I cannot fully comprehend yours. But I do acknowledge that both our conditions are unendurable, despite the doctor's second-hand platitude that nothing in this world is unendurable. I've even come to believe that the world itself, by its very nature, is unendurable. It's only our responses to this fact that deviate: mine being predominately a response of passive terror approaching absolute panic; yours being predominantly a response of gruesome obsessions that you fear you might act upon."

"You lie in the bed, an arm full of tubes, a mind full of drugs, but still thinking. You see the figure enter the quiet room and you lift your arm and focus your mind. You ask the doctor, if it can be arranged, that your last day not be your worst day."

"We are each either among the demoralized showing the way to a future of eternal nightmare, or we are losers celebrating our moment in hell."

"The only value of this world lay in its power - at certain times - to suggest another world."

"Madness, chaos, bone-deep mayhem, devastation of innumerable souls—while we scream and perish, History licks a finger and turns the page."

"Since I was a child, I’ve used my imagination to escape from life. At the same time, my imagination has plagued me with both reality-based anxieties as well as anxieties based entirely in the imagination, such as the fear of Hell I was taught to have by the Catholic Church. Paired with a talent for literary composition, a talent that it took me over ten years to refine, I became a writer of horror stories. To my mind, writing is the most important form of human expression, not only artistic writing but also philosophical writing, critical writing, etc. Art as such, especially programmatic music such as operas, seems trivial to me by comparison, however much pleasure we may get from it. Writing is the most effective way to express and confront the full range of the realities of life. I can honestly say that the primary stature I attach to writing is not self-serving. I’ve been captivated to some degree by all forms of creativity and expression—the visual arts, film, design of any sort, and especially music. In college I veered from literature to music for a few years, which is the main reason it took me six years to get an undergraduate degree in liberal arts. I’ve loved music for as long as I can remember. Since my instrument is the guitar, I know every form and style in its history and have written the classical, acoustic, and electric forms of this instrument. I think because I have had such a love and understanding of music do I realize, to my grief, its limitations. Writing is less limited in the consolations it offers to those who have lost a great deal in their lives. And it continues to console until practically everything in a person’s life has been lost. Words and what they express have the best chance of returning the baneful stare of life."

"There seems to be an inborn drive in all human beings not to live in a steady emotional state, which would suggest that such a state is not tolerable to most people. Why else would someone succumb to the attractions of romantic love more than once? Didn’t they learn their lesson the first time or the tenth time or the twentieth time? And it’s the same old lesson: everything in this life — I repeat, everything — is more trouble than it’s worth. And simply being alive is the basic trouble. This is something that is more recognized in Eastern societies than in the West. There’s a minor tradition in Greek philosophy that instructs us to seek a state of equanimity rather than one of ecstasy, but it never really caught on for obvious reasons. Buddhism advises its practitioners not to seek highs or lows but to follow a middle path to personal salvation from the painful cravings of the average sensual life, which is why it was pretty much reviled by the masses and mutated into forms more suited to human drives and desires. It seems evident that very few people can simply sit still. Children spin in circles until they collapse with dizziness."

"DISILLUSIONMENT CAN BE GLAMOROUS, an interview with Thomas Ligotti by E.M. Angerhuber (EMA) and Thomas Wagner (TW), January 2001 for The Art of GrimScribe"

"Look at your body— A painted puppet, a poor toy Of jointed parts ready to collapse, A diseased and suffering thing With a head full of false imaginings."

"As history confirms, people will change their minds about almost anything, from which god they worship to how they style their hair. But when it comes to existential judgments, human beings in general have an unfalteringly good opinion of themselves and their condition in this world and are steadfastly confident they are not a collection of self-conscious nothings."

"To be alive is to in­habit a nightmare without hope of awakening to a natural world, to have our bodies embedded neck-deep in a quagmire of dread, to live as shut-ins in a house of horrors from which nobody gets out alive."

"The birthrights we toss about are all lies fabricated to a purpose, as any student of humanity can verify. For those who have given thought to this matter, the only rights we may exercise are these: to seek the survival of our individual bodies, to create more bodies like our own, and to perish from corruption or mortal trauma. This is presuming that one has been brought to term and has made it to the age of being reproductively ready, neither being a natural birthright. Stringently considered, then, our only natural birthright is a right to die. No other right has ever been allocated to anyone except as a fabrication, whether in modern times or days past."

"As a fact, we cannot give suffering precedence in either our individual or collective lives. We have to get on with things, and those who give precedence to suffering will be left behind. They fetter us with their sniveling. We have someplace to go and must believe we can get there, wherever that may be. And to conceive that there is a 'brotherhood of suffering between everything alive' would disable us from getting anywhere. We are preoccupied with the good life, and step by step are working toward a better life. What we do, as a conscious species, is set markers for ourselves. Once we reach one marker, we advance to the next — as if we were playing a board game we think will never end, despite the fact that it will, like it or not. And if you are too conscious of not liking it, then you may conceive of yourself as a biological paradox that cannot live with its consciousness and cannot live without it. And in so living and not living, you take your place with the undead and the human puppet."

"For the rest of the earth’s organisms, existence is relatively uncomplicated. Their lives are about three things: survival, reproduction, death—and nothing else. But we know too much to content ourselves with surviving, reproducing, dying—and nothing else. We know we are alive and know we will die. We also know we will suffer during our lives before suffering—slowly or quickly—as we draw near to death. This is the knowledge we “enjoy” as the most intelligent organisms to gush from the womb of nature. And being so, we feel shortchanged if there is nothing else for us than to survive, reproduce, and die. We want there to be more to it than that, or to think there is. This is the tragedy: Consciousness has forced us into the paradoxical position of striving to be unself-conscious of what we are— hunks of spoiling flesh on disintegrating bones."

"God’s plan to suicide himself could not work, though, as long as He existed as a unified entity outside of space-time and matter. Seeking to nullify His oneness so that He could be delivered into nothingness, he shattered Himself—Big Bang-like—into the time-bound fragments of the universe, that is, all those objects and organisms that have been accumulating here and there for billions of years. In Mainländer’s philosophy, “God knew that he could change from a state of super-reality into non-being only through the development of a real world of multiformity.” Employing this strategy, He excluded Himself from being. “God is dead,” wrote Mainländer, “and His death was the life of the world.” Once the great individuation had been initiated, the momentum of its creator’s self-annihilation would continue until everything became exhausted by its own existence, which for human beings meant that the faster they learned that happiness was not as good as they thought it would be, the happier they would be to die out."

"The major part of our species seems able to undergo any trauma without significantly re-examining its household mantras, including “everything happens for a reason,” “the show must go on,” “accept the things you cannot change,” and any other adage that gets people to keep their chins up."

"Some critics of the pessimist often think they have his back to the wall when they blithely jeer, “If that is how this fellow feels, he should either kill himself or be decried as a hypocrite.” That the pessimist should kill himself in order to live up to his ideas may be counterattacked as betraying such a crass intellect that it does not deserve a response. Yet it is not much of a chore to produce one. Simply because someone has reached the conclusion that the amount of suffering in this world is enough that anyone would be better off never having been born does not mean that by force of logic or sincerity he must kill himself. It only means he has concluded that the amount of suffering in this world is enough that anyone would be better off never having been born. Others may disagree on this point as it pleases them, but they must accept that if they believe themselves to have a stronger case than the pessimist, then they are mistaken."

"Nature proceeds by blunders; that is its way. It is also ours. So if we have blundered by regarding consciousness as a blunder, why make a fuss over it? Our self-removal from this planet would still be a magnificent move, a feat so luminous it would bedim the sun. What do we have to lose? No evil would attend our departure from this world, and the many evils we have known would go extinct along with us. So why put off what would be the most laudable masterstroke of our existence, and the only one?"

"Optimism has always been an undeclared policy of human culture- one that grew out of our animal instincts to survive and reproduce- rather than an articulated body of thought. It is the default condition of our blood and cannot be effectively questioned by our minds or put in grave doubt by our pains. This would explain why at any given time there are more cannibals than philosophical pessimists."

"Perhaps the greatest strike against philosophical pessimism is that its only theme is human suffering. This is the last item on the list of our species’ obsessions and detracts from everything that matters to us, such as the Good, the Beautiful, and a Sparkling Clean Toilet Bowl. For the pessimist, everything considered in isolation from human suffering or any cognition that does not have as its motive the origins, nature, and elimination of human suffering is at base recreational, whether it takes the form of conceptual probing or physical action in the world—for example, delving into game theory or traveling in outer space, respectively. And by "human suffering," the pessimist is not thinking of particular sufferings and their relief, but of suffering itself. Remedies may be discovered for certain diseases and sociopolitical barbarities may be amended. But these are only stopgaps. Human suffering will remain insoluble as long as human beings exist. The one truly effective solution for suffering is that spoken of in Zapffe’s "Last Messiah." It may not be a welcome solution for a stopgaps world, but it would forever put an end to suffering, should we ever care to do so. The pessimist’s credo, or one of them, is that nonexistence never hurt anyone and existence hurts everyone. Although our selves may be illusory creations of consciousness, our pain is nonetheless real."

"As a survival-happy species, our successes are calculated in the number of years we have extended our lives, with the reduction of suffering being only incidental to this aim. To stay alive under almost any circumstances is a sickness with us. Nothing could be more unhealthy than to “watch one’s health” as a means of stalling death. The lengths we will go as procrastinators of that last gasp only demonstrate a morbid dread of that event. By contrast, our fear of suffering is deficient."

"Not unexpectedly, no one believes that everything is useless, and with good reason. We all live in relative frameworks, and within those frameworks uselessness is far wide from the norm. A potato masher is not useless if one wants to mash potatoes. For some people, a system of being that includes an afterlife of eternal bliss may not seem useless. They might say that such a system is absolutely useful because it gives them the hope they need to make it through this life. But an afterlife of eternal bliss is not and cannot be absolutely useful simply because you need it to be. It is part of a relative framework and nothing beyond that, just as a potato masher is only part of a relative framework and is only useful if you need to mash potatoes. Once you had made it through this life to an afterlife of eternal bliss, you would have no use for that afterlife. Its job would be done, and all you would have is an afterlife of eternal bliss—a paradise for reverent hedonists and pious libertines. What is the use in that? You might as well not exist at all, either in this life or in an afterlife of eternal bliss. Any kind of existence is useless. Nothing is self-justifying. Everything is justified only in a relative potato-masher sense."

"We did not make ourselves, nor did we fashion a world that could not work without pain, and great pain at that, with a little pleasure, very little, to string us along--a world where all organisms are inexorably pushed by pain throughout their lives to do that which will improve their chances to survive and create more of themselves. Left unchecked, this process will last as long as a single cell remains palpitating in this cesspool of the solar system, this toilet of the galaxy. So why not lend a hand in nature's suicide? For want of a deity that could be held to account for a world in which there is terrible pain, let nature take the blame for our troubles. We did not create an environment uncongenial to our species, nature did. One would think that nature was trying to kill us off, or get us to suicide ourselves once the blunder of consciousness came upon us. What was nature thinking? We tried to anthropomorphize it, to romanticize it, to let it into our hearts. But nature kept its distance, leaving us to our own devices. So be it. Survival is a two-way street. Once we settle ourselves off-world, we can blow up this planet from outer space. It's the only way to be sure its stench will not follow us. Let it save itself if it can--the condemned are known for the acrobatics they will execute to wriggle out of their sentences. But if it cannot destroy what it has made, and what could possibly unmake it, then may it perish along with every other living thing it has introduced to pain."

"What meaning our lives may seem to have is the work of a relatively well-constituted emotional system. As consciousness gives us the sense of being persons, our psychophysiology is responsible for making us into personalities who believe the existential game to be worth playing. We may have memories that are unlike those of anyone else, but without the proper emotions to liven those memories they might as well reside in a computer file as disconnected bits of data that never unite into a tailor-made individual for whom things seem to mean something. You can conceptualize that your life has meaning, but if you do not feel that meaning then your conceptualization is meaningless and you are nobody. The only matters of weight in our lives are colored by rainbows or auroras of regulated emotion which give one a sense of that “old self.” But a major depression causes your emotions to evaporate, reducing you to a shell of a person standing alone in a drab landscape. Emotions are the substrate for the illusion of being a somebody among somebodies as well as for the substance we see, or think we see, in the world. Not knowing this ground-level truth of human existence is the equivalent of knowing nothing at all."

""Love? What is it? The most natural painkiller what there is.” You may become curious, though, about what happened to that painkiller should depression take hold and expose your love—whatever its object—as just one of the many intoxicants that muddled your consciousness of the human tragedy. You may also want to take a second look at whatever struck you as a person, place, or thing of “beauty,” a quality that lives only in the neurotransmitters of the beholder. (Aesthetics? What is it? A matter for those not depressed enough to care nothing about anything, that is, those who determine almost everything that is supposed to matter to us. Protest as you like, neither art nor an aesthetic view of life are distractions granted to everyone.) In depression, all that once seemed beautiful, or even startling and dreadful, is nothing to you. The image of a cloud-crossed moon is not in itself a purveyor of anything mysterious or mystical; it is only an ensemble of objects represented to us by our optical apparatus and perhaps processed as a memory."

"This is the great lesson the depressive learns: Nothing in the world is inherently compelling. Whatever may be really “out there” cannot project itself as an affective experience. It is all a vacuous affair with only a chemical prestige. Nothing is either good or bad, desirable or undesirable, or anything else except that it is made so by laboratories inside us producing the emotions on which we live. And to live on our emotions is to live arbitrarily, inaccurately—imparting meaning to what has none of its own. Yet what other way is there to live? Without the ever-clanking machinery of emotion, everything would come to a standstill. There would be nothing to do, nowhere to go, nothing to be, and no one to know. The alternatives are clear: to live falsely as pawns of affect, or to live factually as depressives, or as individuals who know what is known to the depressive. How advantageous that we are not coerced into choosing one or the other, neither choice being excellent. One look at human existence is proof enough that our species will not be released from the stranglehold of emotionalism that anchors it to hallucinations. That may be no way to live, but to opt for depression would be to opt out of existence as we consciously know it."

"To salve the pains of consciousness, some people anesthetize themselves with sunny thoughts. But not everyone can follow their lead, above all not those who sneer at the sun and everything upon which it beats down. Their only respite is in the balm of bleakness. Disdainful of the solicitations of hope, they look for sanctuary in desolate places - a scattering of ruins in a barren locale or a rubble of words in a book where someone whispers in a dry voice, "I, too, am here.”"

"“We, as licensed protectors of the species and members in good standing of the master-class of the race, by the power invested in us by those who wish to survive and reproduce, vow to enforce the fiction that life is worth having and worth living come hell or irreparable brain damage.”"

"Also worthy of mention is a clique among the suicidal for whom the meaning of their act is a darker thing. Frustrated as perpetrators of an all-inclusive extermination, they would kill themselves only because killing it all is closed off to them. They hate having been delivered into a world only to be told, by and by, “This way to the abattoir, Ladies and Gentlemen.” They despise the conspiracy of Lies for Life almost as much as they despise themselves for being a party to it. If they could unmake the world by pushing a button, they would do so without a second thought. There is no satisfaction in a lonesome suicide. The phenomenon of “suicide euphoria” aside, there is only fear, bitterness, or depression beforehand, then the troublesomeness of the method, and nothingness afterward. But to push that button, to depopulate this earth and arrest its rotation as well—what satisfaction, as of a job prettily done. This would be for the good of all, for even those who know nothing about the conspiracy against the human race are among its injured parties."

"Whatever else we may be as creatures that go to and fro on the earth and walk up and down upon it, we are meat. A cannibalistic tribe that once flourished had a word to describe what they ate. That word translates as “the food that talks.” Most of the food that we have eaten over the course of human history has not talked. But it does make other noises, terrible sounds as it is converted from living meat to dead meat on the slaughterhouse floor. If we could hear these sounds every time we sat down to a hearty meal, would we still be the wanton gobblers of flesh that most of us are now?"

"If human pleasure did not have both a lid and a time limit, we would not bestir ourselves to do things that were not pleasurable, such as toiling for our subsistence. And then we would not survive. By the same token, should our mass mind ever become discontented with the restricted pleasures doled out by nature, as well as disgruntled over the lack of restrictions on pain, we would omit the mandates of survival from our lives out of a stratospherically acerbic indignation. And then we would not reproduce. As a species, we do not shout into the sky, “The pleasures of this world are not enough for us.” In fact, they are just enough to drive us on like oxen pulling a cart full of our calves, which in their turn will put on the yoke. As inordinately evolved beings, though, we can postulate that it will not always be this way. “A time will come,” we say to ourselves, “when we will unmake this world in which we are battered between long burden and brief delight, and will live in pleasure for all our days.” The belief in the possibility of long-lasting, high-flown pleasures is a deceptive but adaptive flimflam. It seems that nature did not make us to feel too good for too long, which would be no good for the survival of the species, but only to feel good enough for long enough to keep us from complaining that we do not feel good all the time."

"In the workaday world, complainers will not go far. When someone asks how you are doing, you had better be wise enough to reply, “I can’t complain.” If you do complain, even justifiably, people will stop asking how you are doing. Complaining will not help you succeed and influence people. You can complain to your physician or psychiatrist because they are paid to hear you complain. But you cannot complain to your boss or your friends, if you have any. You will soon be dismissed from your job and dropped from the social register. Then you will be left alone with your complaints and no one to listen to them. Perhaps then the message will sink into your head: If you do not feel good enough for long enough, you should act as if you do and even think as if you do. That is the way to get yourself to feel good enough for long enough and stop you from complaining for good, as any self-improvement book can affirm. But should you not improve, someone must assume the blame. And that someone will be you. This is monumentally so if you are a pessimist or a depressive."

"Should you conclude that life is objectionable or that nothing mat­ters—do not waste our time with your nonsense. We are on our way to the future, and the philosophically disheartening or the emotionally impaired are not going to hinder our progress. If you cannot say something positive, or at least equivocal, keep it to yourself. Pessimists and depressives need not apply for a position in the enterprise of life. You have two choices: Start thinking the way God and your society want you to think or be forsaken by all. The decision is yours, since you are a free agent who can choose to rejoin our fabricated world or stubbornly insist on . . . what? That we should mollycoddle non-positive thinkers like you or rethink how the whole world transacts its business? That we should start over from scratch? Or that we should go extinct? Try to be realistic. We did the best we could with the tools we had. After all, we are only human, as we like to say. Our world may not be in accord with nature's way, but it did develop organically according to our consciousness, which delivered us to a lofty prominence over the Creation. The whole thing just took on a life of its own, and nothing is going to stop it anytime soon. There can be no starting over and no going back. No major readjustments are up for a vote. And no melancholic head-case is going to bad-mouth our catastro­phe. The universe was created by the Creator, damn it. We live in a country we love and that loves us back. We have families and friends and jobs that make it all worthwhile. We are some­ bodies, not a bunch of nobodies without names or numbers or retirement plans. None of this is going to be overhauled by a thought criminal who contends that the world is not double­plusgood and never will be. Our lives may not be unflawed­­­­­­­­­­­­­­­­—that would deny us a better future to work toward—but if this charade is good enough for us, then it should be good enough for you. So if you cannot get your mind right, try walking away. You will find no place to go and no one who will have you. You will find only the same old trap the world over. Lighten up or leave us alone. You will never get us to give up our hopes. You will never get us to wake up from our dreams. We are not contradictory beings whose continuance only worsens our plight as mutants who embody the contorted logic of a para­dox. Such opinions will not be accredited by institutions of au­thority or by the middling run of humanity. To lay it on the line, whatever thoughts may enter your chemically imbalanced brain are invalid, inauthentic, or whatever dismissive term we care to hang on you, who are only "one of those people." So start pretending that you feel good enough for long enough, stop your complaining, and get back in line. If you are not as strong as Samson—that no-good suicide and slaughterer of Phil­istines—then get loaded to the gills and return to the trap. Keep your medicine cabinet and your liquor cabinet well stocked, just like the rest of us. Come on and join the party. No pessi­mists or depressives invited. Do you think we are morons? We know all about those complaints of yours. The only difference is that we have sense enough and feel good enough for long enough not to speak of them. Keep your powder dry and your brains blocked. Our shibboleth: "Up the Conspiracy and down with Consciousness.""

"Opinion: There are no praiseworthy incentives to repro­duce. For pro-natalists, children are only a means to an end, and none of those ends is praiseworthy. They are the ends of people who already exist, a condition that automatically makes them prejudiced in favor of existence. Yet even though these people think that being alive is all right, they are not at a loss to think of reasons why in some cases it would be better not to have been. They can only hope that their children will not be one of those cases, for their sake as well as for the sake of their off­spring. To have a praiseworthy incentive for bearing a child, one would first have to prove that child to be an end in itself, which no one can prove about anything, least of all about something that does not yet exist. You could argue, of course, that a child is an end in itself and is a good in itself. And you could go on arguing until the child ages to death or sickens to death or has a fatal vehicular misadventure. But you cannot ar­gue that anyone comes to an end that is a good in itself. You can only accept that someday he or she will come to an end that is an end in itself, which, as people sometimes say, may be for the best."

"...One must take into account the shocking fact that we live on a world that spins. After considering this truth, nothing should come as a surprise."

"If we vanished tomorrow, no organism on this planet would miss us. Nothing in nature needs us."

"Almost nobody declares that an ancestral curse contaminates us in utero and pollutes our existence. Doctors do not weep in the delivery room, or not often. They do not lower their heads and say, "The stopwatch has started." The infant may cry, if things went right. But time will dry its eyes; time will take care of it. Time will take care of everyone until there are none of us to take care of. Then all will be as it was before we put down roots where we do not belong."

"The problem is this: Nature has assembled all these species on this planet. The human species is no more important than any other species on this planet. For some reason, man accorded himself a superior place in this scheme of things. He thinks that he is created for some grander purpose than, if I could give a crude example, the mosquito that is sucking his blood. What is responsible for this is the value system that we have created. And the value system has come out of the religious thinking of man. Man has created religion because it gives him a cover. This demand to fulfill himself, to seek something out there was made imperative because of this self-consciousness in you which occurred somewhere along the line of the evolutionary process. Man separated himself from the totality of nature."

"Nature is interested in only two things—to survive and to reproduce one like itself. Anything you superimpose on that, all the cultural input, is responsible for the boredom of man. So we have varieties of religious experience. You are not satisfied with your own religious teachings or games; so you bring in others from India, Asia or China. They become interesting because they are something new. You pick up a new language and try to speak it and use it to feel more important. But basically, it is the same thing."

"Somewhere along the line in human consciousness, there occurred self-consciousness. (When I use the word “self,” I don’t mean that there is a self or a center there.) That consciousness separated man from the totality of things. Man, in the beginning, was a frightened being. He turned everything that was uncontrollable into something divine or cosmic and worshiped it. It was in that frame of mind that he created, quote and unquote, “God.” So, culture is responsible for whatever you are. I maintain that all the political institutions and ideologies we have today are the outgrowth of the same religious thinking of man. The spiritual teachers are in a way responsible for the tragedy of mankind."

"Your own death, or the death of your near and dear ones, is not something you can experience. What you actually experience is the void created by the disappearance of another individual, and the unsatisfied demand to maintain the continuity of your relationship with that person for a nonexistent eternity. The arena for the continuation of all these “permanent” relationships is the tomorrow—heaven, next life, and so on. These things are the inventions of a mind interested only in its undisturbed, permanent continuity in a “self”-generated, fictitious future. The basic method of maintaining the continuity is the repetition of the question, “How? How? How?” “How am I to live? How can I be happy? How can I be sure I will be happy tomorrow?” This has made life an insoluble dilemma for us. We want to know, and through that knowledge we hope to continue on with our miserable existences forever."

"Like every other emotion, fear is irrational; it is not subject to calculation and cannot be entered into philosophical equations. And whether or not you fear death has nothing to do with what some philosopher thinks is rational or irrational. Epicurus ingenuously believed that you could "accustom yourself to believing that death is nothing to us." While some people can short-circuit their jitters about speaking in public by repeatedly putting them­ selves in situations where they must do so, no mortal can practice overcoming the fear of death in this or any other manner. (This note need not be read beyond this point, the point having been made.) Rationality is irrelevant to our being afraid or not afraid of anything. Those who say that rationality has or can have any relevance in this regard do not know what they are talking about, perhaps most of all when they are talking about the fear of death. One reason among many for this fear is that we are perfectly capable of visualizing what it is like to be a stiff just like any other stiff we have witnessed in repose while loved ones wept and mere acquaintances checked their watches because they had places to go and people to see who had not been embalmed. This "being-towards-being-a-stiff," as the twentieth-century German philosopher Martin Heidegger might say, is an unpleasant prospect, if only in our imaginations. Another ugly prospect, and one we will be around to experience, is the How and When of our dying. That philosophy is useless in tackling these ultimate issues is a sufficient, although not a necessary, reason for not bothering with philosophy . . . except possibly to distract or sublimate our consciousness with reference to the How and When of our dying. This fact goes without saying, which is why we do not often say anything about it. When we do say something about it, we say that dying is part of life and let it go at that. Naturally, nothing dictates that we need to fear dying, or nothing that we know of. There are many, many things that nothing dictates we need to fear, and the fact that few people are fearful of these things makes the point. Nothing dictates that we should fear becoming paralyzed be­low our necks. Nothing dictates we should fear having our legs am­putated because they, or some other part of our bodies, might be damaged in a vehicular misadventure. Nothing dictates we should fear having horrible nightmares before we go to sleep or that we should fear waking up with an irritating speck in one of our eyes. Nothing dictates that we should fear going mad or becoming so de­pressed we want to kill ourselves. Nothing dictates that we should fear bearing children with cystic fibrosis or some other congenital disease. Nothing dictates that parents should have the least fear that their child might be abducted by a psychopath and tortured to death or that they should fear their child may grow up to be a psy­chopath who abducts children and tortures them for his pleasure because that is the kind of individual his psychology dictates he must be. Obviously and absolutely, nothing dictates that we need fear these contretemps or millions of others like them. If anything did dictate our fearing these things, why would we go on living? The answer is that if it were dictated that we should fear the mil­lions of horrors that may befall us, we would go on living because we already exist. And as long as we exist, there will be a noisy klatch of philosophers haranguing us with reasons why nothing dic­tates we should fear death and why everything dictates that we should go on living."

"As for procreation, no one in his right mind would say that it is the only activity devoid of a praiseworthy incentive. Those who reproduce, then, should not feel unfairly culled as the worst conspirators against the human race. Every one of us is culpable in keeping the conspiracy alive, which is all right with most people."

"One cringes to hear scientists cooing over the universe or any part thereof like schoolgirls over-heated by their first crush. From the studies of Krafft-Ebbing onward, we know that it is possible to become excited about anything—from shins to shoehorns. But it would be nice if just one of these gushing eggheads would step back and, as a concession to objectivity, speak the truth: THERE IS NOTHING INNATELY IMPRESSIVE ABOUT THE UNIVERSE OR ANYTHING IN IT."

"As an aphorist, Cioran has no rivals other than perhaps Nietzsche, and many of his philosophies are echoed by Ligotti. But Ligotti is far more disturbing than Cioran, who is actually very funny. In exploring these philosophies, nobody I’ve read has expressed the idea of humanity as aberration more powerfully than Cioran and Ligotti."

"Men of acute mind call me an ascetic, but they are wrong in their diagnosis. Although I disciplined my desires, I only abandoned worldly pleasures because the best of these withdrew themselves from me."

"Sometimes you may find a man skillful in his trade, perfect in sagacity and in the use of arguments, but when he comes to religion he is found obstinate, so does he follow in the old groove. Piety is implanted into human nature; it is deemed a sure refuge. To the growing child, that which falls from his mother's lips is a lesson that abides with him all his life. Monks in their cloisters and devotees in their mosques accept their creed just as a story is handed down from him who tells it, without distinguishing between a true interpreter and a false. If one of these had found his kin among the Magians, or among the Sabians, he would have become nearly or quite like them."

"Some worse people than I have entered Paradise! But it is not everybody’s fortune to be granted forgiveness, it is like wealth in the Fleeting World."

"Whenever I reflect, my reflecting upon what I suffer only rouses me to blame him that begot me. And I gave peace to my children, for they are in the bliss of non-existence which surpasses all the pleasures of this world. Had they come to life, they would have endured a misery casting them to destruction in trackless wildernesses."

"We laugh, but inept is our laughter; We should weep and weep sore, Who are shattered like glass, and thereafter Re-moulded no more!"

"Methink I am thrice-imprisoned—ask not me Of news that need no telling— By loss of sight, confinement in my house, And this vile body for my spirit’s dwelling."

"The holy fights by Moslem heroes fought, The saintly works by Christian hermits wrought And those of Jewry or of Sabian creed— Their valour reaches not the Indian's deed Whom zeal and awe religiously inspire To cast his body on the flaming pyre."

"They know me well. How could they conceal a resplendent sun?"

"And I, albeit I come in Time's late hour, Achieve what lay not in the ancients' power."

"Fear of death pushed Seven Sleepers into a cave, Made Noah and his son build a ship; Nor did Moses and Adam think it pleasant to die Though they were promised paradise."

"ولو أنّي حُبِيتُ الخُلْدَ فَرْداً لمَا أحبَبْتُ بالخُلْدِ انفِرادا فلا هَطَلَتْ عَلَيّ ولا بأرْضي سَحائبُ ليسَ تنْتَظِمُ البِلادا"

"اِثْنَانِ أَهْلُ الْأَرْضِ ذُو عَقْلٍ بِلَا دِينٍ وَآخَرُ دَيِّنٌ لَا عَقْلَ لَهُ"

"Do not unjustly eat what the water has given up, and do not desire as food the flesh of slaughtered animals, Or the white (milk) of mothers who intended its pure draught for their young, not for noble ladies. And do not grieve the unsuspecting birds by taking their eggs; for injustice is the worst of crimes. And spare the honey which the bees get betimes by their industry from the flowers of fragrant plants; For they did not store it that it might belong to others, nor did they gather it for bounty and gifts. I washed my hands of all this; and would that I had perceived my way ere my temples grew hoar!"

"This world is such an abode that if those present here Have their wits entire, they will never weep for the absent ones."

"How sad that I returned, how sad, Instead of dying at Baghdad! I say, whene'er things fall amiss, "My coming home hath brought me this.""

"They recite their sacred books, although the fact informs me that these are a fiction from first to last. O Reason, thou (alone) speakest the truth. Then perish the fools who forged the (religious) traditions or interpreted them!"

"A little doubt is better than total credulity."

"Abu'l-Ala is a poet many centuries ahead of his time."

"His poems generally known as the Luzumiyat arrest attention by their boldness and originality as well as by the sombre and earnest tone which pervades them."

"If I had but a garden for a bower Wherein the roses of Damascus flower, How happy, with the Luzumiyat in hand, To pass the afternoon and sunset hour!"

"His asceticism, his deep sense of right and wrong, his powerful intellect, his prodigious memory, and his wide range of learning, are alike acknowledged by both friend and foe."

"History shows that many freethinkers, not daring to express their thoughts freely, have sheltered themselves behind a religion in which they disbelieved. Such was Euripides, and such was Ma'arri. In the works of both we find three elements:"

"In a first moment, philosophizing is, for me, the fundamental way of man's installation in the world: a way that is insecure, fearful, ignorant, unsatisfied, desirous, incomplete, and suffering. I link philosophizing with despair. Philosophizing is the very cry of finitude, whatever the scope or level where it manifests itself. These primary feelings are present in all people, so that at this first moment, and as was always said before the professionalization of philosophy, we are all philosophers for the simple and terrible fact that we are in the peculiar human way of being: finite, mortal, threatened, helpless, ignorant, and questioning beings, thrown into an unwelcoming world. In the midst of the tumult of their daily concerns and personal dramas, from time to time the essential questions arise in all people, literate or illiterate, inevitably: meaning, death, pain. These questions are immediately buried by the majority, or put aside; for long periods, one lives as if they didn't exist. In a second thought, on the contrary, almost nobody is a philosopher, not even most philosophy professors. For philosophers are those questioning and wanting beings who turn their threatened finitude into an obsessive quest for knowledge and a powerful form of sensibility (and sexuality!) that manifests total priority over any other concern; not because the philosopher sets out to do so, but because he is compulsively cast into this peculiar form of existence. It is as if the philosopher, in this second sense, exacerbates or brings to a paroxysm that which is a fleeting and dispensable moment for most people. The philosopher is the one for whom those anxious and uncomfortable questions are his permanent atmosphere, the air he breathes, the center of gravitation of his way of being. The obsession with knowledge, the susceptibility to all that is finite, incomplete and insecure, to the constant threat of the world, to despair without consolation, bring new misfortunes to the philosopher, not something like a "wisdom of life." On the contrary, humans who simply live the drama of being human without reflecting it, possess strengths, defenses, and wisdoms that the philosopher loses in the very instant he sets out to reflect. In this sense, the genuine philosopher has no wisdom to offer; on the contrary, he will spend his life trying to recover, through thought, the wisdom he believed he had when he was not a philosopher (Wittgenstein: a tragicomic example of this)."

"What is meant by "ethics" in this initial context of reflection cannot be anything too complicated or strongly committed to particular ethical theories, but rather quite a basic concept that could be accepted by them all. I propose to speak of a "Fundamental Ethical Articulation" (FEA from now on) to refer to the following concept: In decisions and actions, we must take also into account the moral and sensitive interests of others and not only our own, trying not to give systematic primacy to the latter just because they are our interests."

"Regretting having to die should be structurally identical to regretting being born, because it is not in our power being born in a non-mortal way."

"The best would have been not to be born. Not being born is, in a negative ethics, the absolute good; but it is, precisely, the good that cannot be sought. (Attention: the situation is more radical than in the case of goods that can be sought but never achieved; not being born cannot even be sought)."

"People talk about the "wonderful experience of parenthood". Have you ever wondered why it is so wonderful? It may be wonderful because it is very manipulative; manipulating gives a lot of pleasure, because you have a person in your hands. When the child is small you wear it as you want, comb as you want, cut the hair, put on the table, as I have frequently seen it. The adults play with the child, people who would have no subject of conversation or interaction, when their empty, insignificant gray lives would come to light, the child saves them."

"The moral tradition says: we have many natural tendencies, but as ethical human beings we have to try to overcome natural impulses. For example, we are naturally violent; human beings are naturally very selfish, trying to focus their decisions on themselves, but ethics is always saying: you have to fight against these natural tendencies. You cannot be all the violent that nature commands, you cannot be everything selfish that nature asks for. So if you tell me that procreation is natural, being natural does not show it to be moral. On the contrary, forgotten Brazilian philosophers like Tobias Barreto put exactly the opposite. Tobias Barreto thought that when something is natural it is bad, and we have to fight it. (The enslavement of one people over others is natural, but it is cultural that slavery must not exist.) So do not tell me that procreation is natural and so we have to do it. All human morality is unnatural; all human morality is artificial, just as our feeding systems in our sophisticated restaurants are also artificial and unnatural. What is the animal that eats the way we eat? Even our sexuality is artificial; it is not purely instinctual, but largely symbolic. If you had that argument in your sleeve, you would still have to show that what comes from nature is moral, because there are many arguments showing that what comes from nature can be opposite of morality."

"MV says that the rejection of life appears in later states, but that at the time of birth, and already before, everything is acceptance of life. But, is this so?? What can be said of the outcry with which children are born, of the primordial cry, of the first traumatic contact (studied by Freud) with the world? Is the child’s outcry not already his first philosophical opinion about the world? Why is he not born laughing, or at least calm? When the baby is dumped into the world at the time of childbirth, his first reaction is pessimistic, a protest against disregard and disturbance, an initial outcry that he did not have to learn, as he will have to learn to laugh in the first few weeks or even months of life (which already marks, in the very inaugural act of being, the pessimistic asymmetry: the baby learns to laugh, but is born crying); the baby is born, forced by the desires of others, in an initial desperation, in a cry of deep and abysmal helplessness, in a primordial terror that, immediately, through movements, caresses, comforts, etc., adults will try to soften; movements that will be repeated throughout his life: initial despair followed by protective comforts; but the comforts are posterior to the despair; the despair comes first, and the comforts are the reactions. They are not on the same level. Asymmetry!"

"Young children continue to cry a lot for several years; they cry and cry endlessly; they may bother us often, but they are right and we have to be moved by their crying and accept it as a perfectly fair reaction to what has been done to them; some cry until quite advanced ages, until finding other forms of protest and manifestation of their suffering; even as adults, we continue to cry in a variety of ways."

"Parents know perfectly well that they are giving a product of doubtful quality only for their own accomplishment and happiness; in admitting that the person may want to return it, they themselves fully realize the dubious value of the gift."

"What we notice, for example, when we get involved in ethical discussions on procreation, abortion or death penalty or in logical debates on analyticity, non-classic logics or lexical connections, is that the opposite positions are perfectly tenable, although they are not the positions that we ourselves prefer to take. We understand that our position about, for example, abortion, comes from a set of previous assumptions, preferences, dislikes, past experiences, education and so on, all elements and circumstances that oriented our choice of categories, concepts and modes of reasoning that certainly should greatly differ from the set of arguments of our interlocutors in a dialogue about the matter. Anything we can present about controversial topics like these would be normally opposed or refused by the other party through all kinds of objections. Opposition is not an anomaly, but the current form in which philosophy develops. Two human beings engaging in a discussion about philosophical questions are going naturally and per force to differ in substance and method in almost any topic at issue. What is the point in trying to impose one's own perspective?"

"Despite Singer's proud affirmative statement that he has finally discovered the definitive solution to the problem of abortion and can finally settle the issue, his "proof" depends on many possible sub-arguments (which he prefers not to "see"). His pro-abortion argument can only be established if we accept some kind of utilitarian ethics according to which the well-being of concrete human beings is above any abstract or metaphysical idea of the "human person" (something that would make them "intrinsically valuable"). It also depends on the idea that what is ethically relevant is that humans do not suffer unnecessary pain, and on the thesis that a human being can be defined by a set of well-defined relevant properties (the famous "indicators of humanity"). It also depends on a very specific definition of the terms "homicide" and "innocent" in the expression "innocent human being", and on the deactivation of the idea of "potentiality", in the sense that someone can be potentially a thing at time t + 1, which would give him rights at t. It is a large number of assumptions without which the "objective" and "definitive" conclusion would not follow. Any debater who does not accept at least one of these assumptions will not accept Singer's "indisputable results". And contrary to what he says, those who do not accept them are not "simply wrong", but they assume other perfectly plausible, sustainable and rational assumptions and Gestalten within the network of arguments. Singer drastically ignores all the questions and obstacles in his line of argument (e.g., the controversy over "indicators of humanity"), and it is only in this way that he can still feed the illusion of having "solved" the problem of abortion."

"The problem is that they come here and talk about their philosophical problems in their language, and we go there and talk about their philosophical problems in their language."

"We do not just live in an English-speaking world. We live in an English-writing and English-reading world, an English thinking-world. If we write philosophy in Spanish or Portuguese (for example), our thoughts simply do not come into existence; they remain in a kind of limbo, not even as bad or trivial (this would show some kind of visibility), but as not existent at all."

"One of the most curious questions that I hear in discussions about philosophy in Brazil is that my approach is "markedly political," as if I were introducing politics into the aseptic and uncontaminated body of "pure philosophy" (... ) I want to say from the outset that the ideas that European philosophy is a universal philosophy, and that thoughts born in Latin America or Africa are national, are end-to-end policies; they are part of a policy that, having been instituted and enforced in a hegemonic way, hides its own ideological traits by presenting itself as if it were merely the absolute and objective truth."

"It may be accepted that philosophical thoughts are universal in the sense of being of interest to humans from anywhere on the planet (...) However, if we do not want to formulate this universality in metaphysical or transcendental terms, we will have to conceive it as the result of a historical process, with a provenance, a circumstance and a perspective, which does not damage the universality of the thought (...) but situates it. What is denied is the idea that philosophical thoughts can arise directly from human reason, from a vision of nowhere. The universality of thoughts does not exempt them from having an origin (...)"

"The place of birth as an organizing center is part of the circumstances of thought, but does not exhaust them. The "from Brazil" is not only a national reference, but an existential-historical circumstance, linked to the particular configuration of the world that we make when we see it from South America and not from Ethiopia or Canada. Names like "Brazil," "Israel," or "Paris," do not allude to nations, but to organizational prospects of the world. While it makes some sense to state that in a globalized world the narrow idea of nation is diluted, it may be fallacious to say that globalization suppresses perspectives and circumstances from which this globalization is to be lived and thought."

"Students are taught to do philosophy only in one way, in a single style and supported in a single tradition, by studying thoughts from only four or five countries on the planet. Latin American problems and authors (...) seem relevant to the future of young students of philosophy, by posing critical questions to them rather than simply inserting them as workers and consumers of philosophy within a supposedly objective system. Instead of deciding for the student in a paternalistic way, we should find a space for information and discussion where all ways of doing philosophy are presented, discussed and eventually excluded, because even to exclude philosophies they must appear."

"Killing someone and giving birth to someone are two violent actions through which, magically, man tries to put himself in God’s place. The victim of a homicide is always helpless, but never as helpless as the victim of a birth. There is as much innocent blood spilled in a childbirth as in a homicide. If procreation is a free choice, then life is fundamentally unnecessary pain."

"If freedom, according to traditional morality itself, is a fundamental ethical value, the very basis of ethics, one must be aware that the creation of a child may be the first huge disrespect of the freedom of the human person. The issue of freedom suffers here from the same problem as the issue of pain: it is a matter of ethical value that the traditional affirmative ethics is unable to radicalize."

"In the light of natural ontology, it is not correct the argument that we do not know anything about our possible offsprings, for example, about the capacity they will have to overcome structural pain; because even we do not know, for example, whether they will enjoy traveling, working or studying classical languages, we do know they will be indigent, decadent, vacating beings who will start dying since birth, who will face and be characterized by systematic dysfunctions, who will have to constitute their own beings as beings-against-the-others – in the sense of dealing with aggressiveness and having to discharge it over others – who will lose those they love and be lost by those who love them, and time will take everything they manage to build."

"We undoubtedly would not morally justify the behavior of someone who sent a colleague to a dangerous situation by saying: "I sent him there because I know he is strong and he will manage well". The "strengths" of the newborn do not relieve in anything the moral responsibility of the procreator. Anyone would answer: "This is irrelevant. Your role in the matter consisted of sending people to a situation you know was difficult and painful and you could avoid it. Your predictions about their reacting manners do not decrease in anything your responsibility". In the case of procreation, the reasoning could be the same, and in a notorious emphatic way, since in any intra-worldly situation with already existing people in which we send someone to a position known as painful, the other one could always run away from pain to the extent his being is already in the world and he could predict danger and try to avoid being exposed to a disregarding and manipulative maneuver. In the case of the one who is being born, by contrast, this is not possible at all because it is precisely his very being that is being manufactured and used. Concerning birth, therefore, manipulation seems to be total."

"Thus, whoever has said to procreate for love, as others kill for hate, might have said a truth, but, no doubt, this person has not given any moral justification for procreation. Saying you have had a child "for love" is a manner of saying you have had him or her compulsively, according to the wild rhythms of life. In a similar way, we might intensely love our parents and, at the same time, consider fatherhood ethically-rationally problematic, and visualize we have been manipulated by them. I may continue to love after having detected immorality, there is nothing contradictory on that. Neither would morally justify a homicide saying we have done it for hate, nor a suicide saying we have done it "for hate against ourselves". Something can continue to be ethically problematic even when guided by love."

"People proclaim that "the experience of parenthood is extraordinary" and recommend it to all (and denigrate those who have not gone through it). But we can wonder: "Extraordinary for whom?" It is certainly extraordinary for the parents. When they say that not only they will be happy and satisfied with the experience but also their children, they do not realize the immense asymmetry and mismatch between these two experiences, the experience of creating and of being created. The created child is compelled to accept the experience, to make it good and interesting (and even extraordinary); what other option would they have? This obligation is not present in the parents, where the "extraordinary" nature of the experience is part of an engaging and unilateral project. The situations of both parties are not comparable. Thus, when some reply: "There is no sense in you wanting to show that life is bad; you cannot decide for your child; maybe they will like to live," what does that mean? Of course, in a sense, they are compelled to like life! But this "liking" will always be a desperate acceptance. The created child is not in a position of really liking life. They could like it if they had really chosen to come into being. Faced with the fait accompli, they are forced to cling desperately to life. Either they "like it" or they will be destroyed (by a mental illness, or by the hostility of others)."

"The being of human life is to have arisen as a force contrary to the internal terminality of being: the human being decays, deteriorates and dies in the sense of doing all this in an oppositional, reactive, escaping manner, as if the being given to humans could not be lived in its positivity but always negatively, reactively, creatively. But the terminality of being will eventually occupy all the creative space, swallowing the “mortal-being” that decays, deteriorates and dies. In its place will appear the hole that constituted it from the very beginning and that only now became totally evident."

"Would a genuinely rational agent choose to be born? My argument against R. M. Hare can be reread in the "Critique of Affirmative Morality" (...). There I suggest that in the experiment where the non-being is magically consulted about their possible birth, Hare is mistaken in assuming uncritically that "they" would undoubtedly choose to be born. (This is the usual affirmative trend.) Let us suppose that we are talking about a human being, that is, a rational creature capable of pondering reasons. The information that is given to this possible being in Hare's experiment is incomplete and biased. We should also tell them that if they are born, they will have no guarantee of being born without problems; that if they manage to be born without problems, they will almost surely suffer from many intra-worldly evils; that if they manage to avoid them (and this is possible in the intra-world, even if difficult), we cannot give them any guarantee about the length of their life nor about the kind of death they will have, and they will also have to suffer the death of those they come to love and their death will be suffered by those who love them (if they are lucky enough to love someone and to be loved by someone, which is also not guaranteed). They must be told that if they manage to avoid a violent accidental death, they will decay in a few years (just as the people they love and care about), and that they have a high chance of becoming a terminally ill patient who could suffer terribly until the time of their demise. If it is still possible for the non-being, after having assimilated all this information, to choose to be born, could we not harbor well-founded doubts about their quality as a "rational agent"?"

"Philosophers have always spoken of life as a "preparation for death", and of philosophy as a "learning to die". But there is a wisdom prior to that: learning to abstain; not putting anyone in the situation of having to learn to die."

"Just as we do not perceive that the earth is in motion (to all intents and purposes, it seems to be perfectly still); just as we are unable to apprehend the gradual death of the planet, even though we are convinced of it by scientific arguments; just as we do not perceive the evolution of the species, even though we know that they are changing; just as we perceive matter as still and static, even though its entire molecular structure is in permanent motion; in the same way, we do not perceive the terminality of being in ordinary human behavior, and we see everything as stable and permanent. We see old and deteriorated matter (including aged humans) as always having been that way; we fail to perceive them as becoming, as having deteriorated and become old."

"These are huge, even colossal, temporal modules of the transition of all things toward their end, which—from our minuscule, singular, finite, and perspectival temporal module—make us see as static and permanent what is impregnated and corroded with temporality, fluidity, and terminality. It is as if being itself appeared while already hiding its decaying nature. The human mechanisms of concealing the terminality of being follow the concealing rhythm of being itself; every human tends to hide their terminal temporality and its frightening lack of value behind a slow and reassuring temporality. If we could grasp, even for an instant, the swift temporality of the terminal nature of being—like that mad scientist in Terence Fisher's The Man Who Could Cheat Death (1959), who ages and dies in a few seconds in front of the cameras—we would be horrified. We can endure the terminal nature of being only because it is given to us little by little, in a periodic temporality."

"When someone (including philosophers) defends the alleged beauty of "having children", they refer to the pleasure of "seeing them grow up": first as children, then as adolescents, and then as graduated and independent adults (this happens not only in wealthy classes but also, in part, in more modest ones). However, it is strange that, when they speak about their children, they inexplicably stop at that point and never refer to their decline, their aging, or their decay; perhaps because they think they will not be there to contemplate this decline. The parents prefer not to see the end of this process, as if the child vanished into thin air. The residual aspect of parenthood is omitted; only the flourishing aspects of the child are visualized. The death of the child-residue is denied any visibility. The consummation of the processes is concealed as something dirty and indecent, not worthy to be shown."

"Our "love for life" is always, in some way, unrequited love.... Life does not care about us; it does not even know about our particular circumstances. Contrary to what is said, life gives nothing for free, and everything we manage to obtain is snatched away from us. Life does not need us, but we chase after it, we humiliate ourselves, we beg and accept everything it makes us go through, even the greatest sufferings. Many are capable of the worst moral acts just to preserve their own lives a bit more.... To those who ask, "But, do you not love life?" we should answer, in a poetic way: "Of course I love life; I always did. I always wanted to live, but it is life that does not let me live, that limits me, that hurts me, that makes me ill and destroys me. It is not me who does not want to live, because life is everything I always wanted. I wanted to build things, but life demolished everything I built; I wanted to love others, but life killed everyone I loved. Do not say that I do not love life; it is life that does not love me, that does not love anybody.""

"It is very curious that it is sometimes considered cruel or inhumane to raise the issue of the ethics of procreation, as if this showed a rejection of the unborn children, a kind of hatred for their lives. This is a total deformation of the intentions of an ethical reflection on procreation. On the contrary, this reflection is motivated by a deep concern for the possible children, due to the risk of their emergence being the consequence of a thoughtless, constraining and aggressive act towards small defenseless beings, on whom one thinks to have full right to plan everything about their lives to our full desire and satisfaction. A great part of the revolt that awakens in the adult world due to the simple mention of this issue indicates that the parents obtain a great pleasure in the procreative act, and react – sometimes angrily – against those who question this powerful source of pleasure, and consequently the immense power over the one who is going to be born. This total power over another life is intensely seductive and no one wants to give it up. But in the ethical reflection, whatever the subject matter is, it is never an issue of evaluating only the satisfaction we get from our actions, but of pondering whether what we do is right or not, whether the power we can accumulate over more defenseless beings is or is not ethically justified."

"What is most curious is that humans of poorer classes are usually the ones who cultivate an unlimited adoration for their mother for having raised them with so many sacrifices. They suffer all kinds of misery, extreme poverty, disease, delinquency, discrimination, exclusion and torture, never realizing that it was their parents who put them in that situation for their own pleasure or due to irresponsible carelessness. And when the child commits some harmful act driven by the despair in which they were placed, people still sympathize with the "poor mother" for having a child that is "so ungrateful". All inherited misery magically becomes the child's responsibility! The same argumentative scheme which is applied here, is also applied in the theodicies: the impeccable Parent created their child out of love, gave them something very valuable, and also made them "free", while the child, being free, sinned, thus behaved wrongly and defiled this very valuable thing which was given to them, causing dissatisfaction for their unfortunate parent. It is an almost tragicomic scheme, because it seems to be exactly the opposite: our parents gave us, for their own pleasure and benefit, something of very dubious value which we, as a result of subjection and necessity – that is, very far from any real "freedom" – have to try to improve with a lot of our effort. As long as we do not reverse this prevailing valuation in our societies, ethical issues cannot even begin to be seriously considered, because the mother's viscerally egocentric and manipulative relationship with their children will continue to be regarded as a paradigm of ethical morality, which seems, at least, to be a crucial error of appreciation, a very serious mythology, a colossal mystification."

"The "eternal gratitude" is present not only in the early stages of life, but throughout children's long dependence upon their parents during the first ten years of life — in which they are even objects of exhibition — and in the harsh period of adolescence, in which children are endlessly treated as "ungrateful", as if they were never able to repay their immense debt; everything that is bought for them, for their future, their studies, all those things that the child never asked for, which are part of an affective and economic investment of the parents, is endlessly and for long and hard years, presented as proof of sacrifice and love, as an object of eternal gratitude, never fully repaid by the ungrateful children. The position of parenthood constitutes a powerful mechanism of domination in which even the physical violence of punishments and beatings is justified in favor of the never-requested raising of that being who was thrown into the world, with parents trying to build protections so that their child is not destroyed by the immense gift they just received."

"Of course, the possibility of the newborn not having the strength to endure the life struggle is just a possibility, not a necessity. However, the point is that its mere possibility is enough for moral imputation. There are no strong causal relations between methods of education and raising of children to shape their destinies in life. As they say, a child is "a lottery". The precautions that progenitors take to avoid certain risks for their children could be precisely the ones that expose them to greater danger. The many human lives that end catastrophically seem to illustrate the very high price to be paid in an attempt to ethically justify the "gamble" of procreation, even if made in the most serious way by the sensitive procreator. However, it is important that even when none of these catastrophes occurs, the success of the newborn in life does not exempt the progenitors from the moral responsibility of having put him at risk of falling victim to one of these calamities. Moreover, even for the child who has "won" the gamble, his "success" will remain forever and indefinitely connected to the unilateral nature of the procreative act. The gamble will have been won, but this will never be the child's own bet. The newborn may get lucky and "win the gamble", but he was never in a position to refuse to enter into the competition."

"It is shocking to see how children's desperate tears, during and after birth, are not taken seriously by adults. Quite the contrary, the baby is surrounded with immense joy, euphoria and celebration. The baby's helplessness is drowned amidst commemorations, gifts, toasts and laughter; the cheerfulness of parents, grandparents and friends totally muffles the unattended agony of the fragile and helpless baby, literally stunned by frightening and overblown attentions, cries and gestures. It is a very stark contrast indeed: the crying child surrounded by the laughter of exalted adults. How is it possible that no painter, no photographer, no cinematographer has ever focused on this moment of severe disparity of attitudes, such asymmetry of emotions and reactions?"

"A good deal of uncertainty and suffering will still await the baby after the primary crying stage. The baby will have to be nourished, one of the most delicious ceremonies for the two proud genitors. However, for the baby, it is still not very clear what goes in and what comes out of his small body. He does not know what it means to eat or defecate, but both things are unpleasant, so he cries bitterly at the moment of wanting to ingest and at the moment of expelling. There is not for him much difference between the two (the baby has not yet been taught to conceal this shameful proximity). All of the inescapable and tyrannical bodily necessities are already presented to the baby in the form of new cries and sufferings. Progenitors will become increasingly conscious of this and they will keep saying: “He’s crying; maybe he’s hungry”; “He’s crying; maybe he’s cold”; “He’s crying; maybe he’s tired”, without ever arriving at the ominous “He’s crying because he was born”."

"We are not nihilistic towards life - it is life that is nihilistic towards us. It is life that denies us, expels us, and kills us. Do we not want to live intensely and forever? Are we the ones denying life? Is it not life that denies us day by day?"

"It is not morality that denies life - it is life that denies itself, that kills itself by killing us. Life is suicidal. We try to live intensely, but life, intensely, kills us. Life itself is skeptical - it doesn't believe in anything it creates. It creates only to destroy what it has created. It doesn't need nihilists to deny itself, nor does it need suicides to commit suicide. We suffer because we are part of life's suicide weapon, part of what it daily kills."

"Humans live in automatic ways, maintaining routine relationships with each other while knowing almost nothing about those other humans they deal with on a daily basis; summary knowledge about others is sufficient to work and behave. They greet each other and ask "how are you doing", but they no longer listen to the answer; they only want to know if "everything is all right" in order to be able to carry on distractedly with their epidermal relationships. And if, by chance, someone says that they are not well (that they are very ill, or in debt), the person they are talking to will remain silent, as if the other had broken a sacred rule of conviviality; after a few minutes they will say: "But other than that, things are all right, aren't they?" Humans found this relaxed, indifferent, summary, and self-centered way of "leading life" when they realized that living life, really living it and not just "leading it," would entail a huge expense in terms of suffering, loneliness, reflection, and connection with the world."

"Those who live in a distracted way are usually extremely insensitive to the sufferings and needs of others. They harm others already "unintentionally," such as the person who obstructs the passage of others without realizing that he is bothering them. He usually excuses himself by saying that he "didn't mean to," and this is usually true. However, no one should, in this tense and increasingly crowded world, relax to the point of disturbing others "without intending to". We should concentrate more, be more attentive, not relax to the point of forgetting that others are always around, and that by moving our arms in an exaggerated and inattentive manner, we can harm someone "unintentionally.""

"This minority that remains tense, that is unable to get distracted, that cannot relax, that listens to others, that is moved by their stories, that maintains an acute sensitivity to the problems and sufferings of others - this minority is usually sick, even physically, like the Prince Myshkin in Dostoyevsky's novel "The Idiot," who was capable of a sublime surrender to others only due to suffering from epilepsy. "Normal" people are laid-back and therefore insensitive and morally inconsiderate, those who yawn while their friend is telling them about their most terrible problems."

"Here, ordinary humans seem to teach the rare philosopher something: if you want to maintain your mental health and not be destroyed by the impacts of life, it is better to ignore than to know, to assume a callous, summary, and immoral way of living - not to take things too seriously, not to try to know anyone in depth, not to know too much about the world. Ordinary people teach the wise philosophers the true negative essence of life: a life so wretched, so miserable, so painful and so unfair, that the only way to face it is through some kind of ignorance, and not, as philosophers have always dreamed, through some wisdom that would allow one to reach a kind of "self-improvement". On the contrary, life is so hard and inconsiderate that, in order to live it, it is more convenient to be a worse human than we already are; more insensitive, more immoral, and more ignorant. In the Temple of Apollo at Delphi, paradoxically, we should preach this message: Ignore thyself! For who can guarantee that wisdom and life go hand in hand?"

"I start from the perspective that all that philosophers thought and developed in terms of reflection on language, whatever their perspective and methodology of access (analytic, hermeneutics, phenomenology, transcendental philosophy, critique of ideologies, psychoanalysis) should be considered as "philosophy of language" (...) My idea is that these issues are best viewed not from a single perspective, but from the confluence of several of them."

"To paraphrase what Norberto Bobbio (...) once said about Marxism, "one of my favorite phrases is that today one cannot be a good Marxist being only a Marxist. But the Marxist has an irresistible tendency to be just... Marxist, "one could say that today one cannot be a good analytic philosopher being only analytical. But the analytic has an irresistible tendency to be just... analytical."

"It could be said (...) that language is of interest to philosophy insofar as the former is understood not only as a "vehicle" of concepts, but as a framework in which concepts are constituted, concepts that allow the articulation of the world with the intention of making it meaningful to us. In this way, concepts and meaning go together. This "meaning" will be understood in very different ways by the different philosophies of language, and consequently the constitution of concepts will also be variously understood. I call this conception, in contrast to the vehicular theory, the constitutional conception of language."

"Theory of knowledge, ethics and aesthetics are not only three academic disciplines, but three major human accesses to the world (...) Making the world meaningful is an epistemological-ethical-aesthetic undertaking (...) Different philosophies of language will accentuate one or other of these functions. (...) Knowing the world is not all that man does with it, and many thinkers (Schopenhauer, Nietzsche, Freud) have already doubted that knowing it should be considered as the most basic and profound relation that man can establish with the world."

"(...) my approach to these possibilities of the constitution of signification will be largely negative, following the point of view that characterizes my general philosophical perspective on the world. Such a negative approach in the field of the philosophy of language will be manifested in the fact that here we focus not so much on the successful generation of signification, which (according to my perspective) seldom or never happens, but precisely on the regular obstacles to its establishment. (...) But my approach is negative in a radical sense (...) Each of the philosophies of language constitutes itself as the negation of the enlightening project of the others, each constituting itself as the formulation of the inadequacies of the others."

"(...) "meanings", besides having objective dimensions, are also hermeneutic and temporal-historical instances, precisely those that the analytical philosophize cannot grasp, because they are situated beyond their limits of understanding. "Meanings" are instances that can only be fully studied by other philosophies of language, capable of incorporating these experiential elements."

"Wittgenstein is a philosopher rich enough (or sufficiently vague and imprecise enough) to the point of multiple interpretations. Analytical, hermeneutic-transcendental, phenomenological, and Marxian-dialectical interpretations of Wittgenstein's philosophy are examined (...) as an expository resource to better characterize various types and styles of twentieth-century language philosophies. The assumed pluralism (...) makes all such interpretations as viable, so that none of them dismiss the others as "false", claiming to have presented "the true Wittgenstein." This presupposes a conception of what philosophy is and a way of producing and developing it. In each of the interpretations different aspects of the same thought are accentuated, as in a Gestalt experiment."

"Heidegger's text [On the Essence of Language] will not be indicative of an object already made, but will consist of clues about how to live an experience with speech, an experience that is not "narrated" in the text, but elicited by him. The text will try to put the reader in a kind of scope or "environment" that gives opportunity to this experience."

"Let us think, for example, of the experience of speaking a foreign language and what happens when one speaks "perfectly and without error", when one speaks German "as a German", and in what happens, on the contrary, when one speaks imperfectly, when, through the babble of one who "does not master a language", a vital dimension is shown that is hidden in the perfectly "dominated" language."

"As Wittgenstein would point out, the word "poor" does not have an absolute reference, but acquires its meaning in reference to specific language games, in which it acquires its reference to the world dynamically. The poverty to which Marx referred does not necessarily diminish by extending the benefits to the workers within the alienated society. A well-paid slave remains a slave and therefore alienated and poor in the Marxian sense. (...) the worker did not enter into a state of "non-poverty" in the relative sense of Marx (and Wittgenstein), but he remains alienated, living with the minimum (relative to the society that alienates him)."

"Psychoanalysis is not science. But very few things are science. Nor is Kant's ethics a science, but it is a high-level reflection about the human being in his relation with the world, as is Freud's reflection. What seems curious is the scarce insistence about the fact that Kantian ethics is not science, while everyone seems so preoccupied with stressing the non-scientificity of psychoanalysis."

"Psychoanalysis's interest in discursive breakdown is not merely theoretical, but also because it is regularly marked by suffering, by some kind of emotional involvement (...) Suffering is not an external "accompaniment" to linguistic anomalies, but a constituent part of them. The discursive break is the manifestation of a psychic break. The generation of language anomalies and discontinuities is linked to the attempt to avoid displeasure. The actual compactness of the linguistic chain, that is, the correct filling of it through authentic signs would generate unbearable suffering."

"(...) why is it illegitimate to eliminate philosophies? Here, logical-epistemic motives and ethical motives are joined. (...) what was thought creates a way of life of thought, one of its reflective possibilities. When a worldview is established, it is indestructible as a possible form of thought, as a direction of reflection; the fact of having thought is inextinguishable, and the only thing to be done with this view is to accept it, complement it or even exclude it, but these three attitudes already imply its non-elimination: the philosophical exclusion of a philosophy by part of another presupposes the recognition of its existence, only counterexamples of its laws are presented (...) We cannot eliminate other philosophies for a motive similar to that by which we cannot eliminate people."

"The study of "lexical inferences" (if they exist) should be something that oscillates (...) between ML [Mathematical Logic] and informal logic. In historical terms, we like to say that this is a wittgensteinean undertaking of the intermediate period (...) something that has already passed beyond the deception of the one-dimensional semantics of the Tractatus, but which has not yet fallen into the dense multidimensionality of Philosophical Investigations (...)"

"We call "divergent" (...) all the systems of ML of the last century that challenge some aspect of the "classical" ML (hence its proper name "non-classical") (...) Rather, we call here as "hyperdivergent" those logical projects that present logic in a way that is incompatible, or very difficult to assimilate, with its presentation in logic systems, in such a way that it is difficult, or perhaps impossible, to define this logic in relation to classical systems of ML and, consequently, their own divergence as even a divergence. Historically, logical projects such as those presented by Hegel, Husserl and Dewey, for example, are of this nature."

"Perhaps the lexical connections ultimately rest on the will to live, on the will to power, on pain, on mortality or sexuality, and not on pure logical structures. If our lexical logics were still considered to be linked to the "dispositional" and the technology of thought (in a Hegelian-Heideggerian line) there would be nothing to do; then it would seem that we went beyond the limits of all that could be called "logic" (...). For a convinced Heideggerian, little will have been gained by moving from the usual logic to [lexical logic]. Notwithstanding this, we feel that there is an intermediate sensitivity to be harnessed and cultivated, which would be between rigid analytical logical forms and wild "continental" existentialism, a sort of existential sensibility of logical forms."

"The current professionalized philosophy has been openly understood as "apathetic," without pathos, exclusively driven by the intellect and leaving aside emotions and sentimental impacts. Only a few philosophers of the last two centuries (Schopenhauer, Nietzsche, Freud, Kierkegaard, Heidegger) have resisted this tradition by questioning the hegemony of intellectualist reason and the systematic exclusion of the emotional component in the task of grasping the world. In this sense, we can call these thinkers of the European tradition "cinematographic"."

"Wouldn't much of what Heidegger, for example, tries to say, almost without success, forcing the German language, forcing it to generate difficultly intelligible phrases, or Hegel's attempts to think the work of the concept "temporarily" putting it "on movement" wouldn't be much better exposed through the images arising from the calm and thoughtful displacement of a cinematic camera?"

"Cinema does not eliminate the requirement of truth and universality, but (...) redefines them within the logopathic phenomenon (...) the universality of cinema is peculiar, it belongs more to the order of possibility than to necessity. Cinema is universal, not in the sense of "necessarily happens to everyone", but in the sense of "could happen to anyone""

"(...) A good movie is precisely the one in which the camera disappears, when we are no longer aware of watching a movie, while an avant-garde film tries to turn the camera to itself and show the hidden device. A jocular way of understanding this would be to compare the reaction of a human and that of a cat when we point to an object with the finger; while the human looks beyond the finger trying to discover the object to which the finger points, the cat stares at the finger; in this sense, the cat is avant-garde, it is more interested in the medium (the finger, the camera) than the object pointed."

"(...) the cinematographic image cannot show without questioning, without destructuring, repositioning, twisting, distorting. Cinema cannot be the pure "record of the real" that the photographic conception of cinema usually formulates (and which currents like Italian neorealism have tried to take advantage of)."

"By exerting this effect of shock, visual violence, assault on sensibility, aggressiveness in the show, it is possible for the viewer to acquire acute awareness of a moral or epistemological problem as may not happen to him by reading a treatise on the subject. This "sensitization of concepts" may even question some of the traditional solutions of philosophical questions offered by the concept written throughout the history of philosophy (...)"

"Films do not "have" a meaning that has to be interpreted, but they establish with the viewer an interrelationship from which an unintended meaning arises which was nowhere waiting to be found."

"Blow-up [Antonioni] shows what Descartes says: our senses deceive us. However, there is no cogito in the images of this film that helps to overcome the unbearable state of doubt provoked by the ambiguity of the facts. Thomas [the young photographer of this film] cannot protect himself in any cozy subjectivity; on the contrary, it is his subjectivity that is stolen by the mysterious force of things."

"Pessimism seems to have an existential density that optimism - even non-naive optimism - does not have. In Bernardo Bertolucci's famous Last Tango in Paris (1972), the unknown (Marlon Brando) whose wife has just committed suicide, wanders around Paris and casually meets Jeanne (Maria Schneider), with whom he has a rich and violent physical and existential relationship, in an unfurnished apartment, where conventions and the name of things or people do not matter (...) But the moment he can get out of the pit and get back into life, dress well and resume the exercise of usual conventions, knowing her name, marrying and being happy, it becomes a conventional caricature and his relationship with Jeanne abruptly ends (...)."

"A "quiet" movie in which "nothing happens", where people are shown looking through the windows, walking the streets, living in completely banal situations, or simply looking at each other without saying anything, does not satisfy the spectator eager for novelty ( ...) this type of spectator usually says, after watching an ontological film, that he did not like it because in it "nothing happens": precisely the kind of attitude that Heidegger intends to provoke in his writings, making the absence of pressing entities put us in touch with the being."

"(...) Paradoxically, the silent cinema inaugurates the act of saying, and the audio cinema the act of silencing. Saying does not need words, but silencing does. The lack of sound was not a "limitation" for silent movies, but rather the lack of silence. And this does not seem to be a strictly Wittgensteinian type of limit."

"(...) an abstract conception of cinema opposes a photographic conception, marked by technology; because of this I do not like it when photography is talked about as a precursor or pioneer of cinema; photography is related to cinema only mechanically; the poetic predecessor of the cinema, its thinking pioneer, is literature much more than photography; there is nothing intrinsically photographic in the cinema, cinema is as abstract as literature, and so opaque; nor is photography concrete; nothing human is concrete, or transparent, every human is predicative, it shows by hiding, includes by excluding , understands by ignoring, thinks by dispensing (...)"

"When a European philosophizes, all his problems are of essence, there is no doubt about the existence of his thought. When a Latin American philosophizes (and this could be extended, for example, to Africans and other marginalized thoughts) he has to prove that his philosophy exists, that he has the right to reflect. (...) I call this a requirement of "insurgency" of Latin American philosophizing: to come into being, the activity of philosophizing from Latin America must insurge against intellectual exclusion (...) not strictly because it "wants" to insurge but because it is not allowed to "arise" in another way (...) Philosophizing from Latin America is reactive and insurgent or it isn't; it is an imperative need for survival."

"Helplessness is hidden or camouflaged under the professionalised forms of philosophizing, both in analytical philosophy and in the studies of the "experts on Nietzsche". The fragility intrinsic to all philosophizing (all living) is disguised as an apparently firm, secure and technical way of "mastering subjects" and constructing arguments. But even there, philosophizing cannot hide its original helplessness."

"I am not trying here to define Philosophy, but, on the contrary, to strip it of any fixed definition, to leave it as free as possible to find its own definitions that are more fitting, provisional, celebrated or unaccepted. Just as I want to see it free of any "critical," "theoretical," or "profound" obligation, I would like to be able to experience it without the stigma of the edifying affirmativism that has haunted it throughout arduous times, as a struggle against rhetoric, relativism, skepticism, pessimism, and nihilism. I believe that philosophy has no duty to seek conceptual edification, salvation through ideas, or the construction of a just society. The less "tasks" it has, the better. I do not rule out the possibility that sophistry, rhetoric, relativism, skepticism, pessimism, or nihilism are powerful ways of thinking. It is not my task as a philosopher to "overcome skepticism," "overcome relativism," "go beyond nihilism," or "not be overwhelmed by pessimism," but to ponder whether skepticism, relativism, nihilism, or pessimism can develop as legitimate possibilities of thought. If skepticism is correct, we should be skeptical. If relativism sees important aspects of the real, we should be relativists. If our thinking leads us to see the world as nothing, we should be nihilists and pessimists. A philosopher has no apostolates or missions, and no obligation to engage in crusades. I have, therefore, no affirmative conception of philosophizing. Philosophical activity is, for me, ruthless, incisive and unforgiving, and goes as far as its categories lead it. A Philosophy may shake the values that sustain our society, or it may even destroy its own upholder. It is a dangerous task, whose outcomes cannot be predicted."

"(...) "institutional philosophy" has transformed philosophical activity into a series of automatic and lifeless movements; in an enormous apparatus where teachers and students appear submitted to static and meaningless routines. (...) students often write their work far from what they would really like to do, works that will be read absentmindedly (and then shelved in large thesis banks that nobody consults) by professors increasingly busy with administrative and political tasks, and who also offer, absentmindedly, the classes that their students will listen for by obligation."

"In universities, no one is expected to develop a philosophy, and if one tried to do so, they would be evaluated poorly, and considered irresponsible. (...) There is no explicit censorship against this, that is, no one who forbids doing more personal works or essays on national authors, but someone who dares to do so would be heard by a few, or worse, viewed with distanced irony, and the author considered a dilettante or a "weak philosopher". The "community" itself plays the role of censorship here, dismissing it as an external authoritarian mechanism. Authoritarianism was incorporated into the community."

"In the still dominant paradigm, it seems that the possibility of being a "great philosopher" is ab initio discarded. So if this paradigm is accepted, the real alternative would seem to be: would you rather be a great commentator on philosophy or a small philosopher? A genuine philosopher never thinks while foreseeing that they will make great or small philosophy; for he simply thinks, compulsively, his own "things", his points, his obsessions, and can do nothing but think them. (...) What has to be evaluated is whether, at worst, being a small philosopher is more important than turning into a brilliant commentator or a great expert on someone."

"At least two different ways of receiving the European legacy could be clearly formulated: (1) Continue to expose and spread the thought generated in Europe; or: (2) Try to receive this legacy in order to assume the same creative attitude that the Europeans have taken to build, value and spread their own philosophy. In option (1), Europe bequeathed us an object of study; in the alternative (2), Europe bequeaths us an attitude. Assuming the first alternative, we present the contents of European philosophy; assuming the second, we try to make philosophy as the Europeans did theirs."

"Is not the cruel will of adults, by causing birth, condemning children to work, discipline, obedience, submission, frustration in a nursery, primary school, middle school, high school, university or army, and then in a factory, in a workshop, in a company or in an office? Should we call love transmitting this vileness to the body from our own body?"

"Those childless by choice love children as much, if not more, than their fertile breeders. When asked why he does not have children, Thales replied, "because of my concern for children.""

"Why make children? In the name of what? To achieve what? What legitimizes pulling a being out of nothingness, disturbing its peace, only so that it would have to take a short walk on this planet, leading back to the nothingness from which it was pulled out?"

"Those who consume animals not only harm those animals and endanger themselves, but they also threaten the well-being of other humans who currently or will later inhabit the planet."

"Killing people or helping them to kill themselves is usually wrong, because continued life is, we assume, usually in those people’s interest. It is extremely implausible, however, to think that continued life is always in a person’s interest. Quality of life can fall to abysmal levels. While there can be reasonable disagreement about how poor the quality must be before life is not worth continuing, it is an indecent imposition on people—an unconscionable violation of their liberty—to force them to endure a life that they have reasonably judged to be unacceptable. Accordingly, it is incumbent on liberty-respecting states to allow assisted suicide or euthanasia for those whose lives have become a burden to themselves."

"A few of my critics have claimed that I am committed to the desirability of suicide and even speciecide. They clearly intend this as a reductio ad absurdum of my position. However, I considered the questions of suicide and speciecide in Better Never to Have Been and argued that these are not implications of my view. First, it is possible to think that both coming into existence is a serious harm and that death is (usually) a serious harm. Indeed, some people might think that coming into existence is a serious harm in part because the harm of death is then inevitable."

"The question is not whether humans will become extinct, but rather when they will. If the anti-natalist arguments are correct, it would be better, all things being equal, if this happened sooner rather than later for, the sooner it happens, the more suffering and misfortune will be avoided."

"It is these very conditions that facilitate the emergence of new infectious diseases and that also inflict horrific harms on animals — being kept in confined conditions and then butchered. Simply put, the coronavirus pandemic is a result of our gross maltreatment of animals."

"Each one of us was harmed by being brought into existence. That harm is not negligible, because the quality of even the best lives is very bad—and considerably worse than most people recognize it to be. Although it is obviously too late to prevent our own existence, it is not too late to prevent the existence of future possible people."

"Creating new people, by having babies, is so much a part of human life that it is rarely thought even to require a justification. Indeed, most people do not even think about whether they should or should not make a baby. They just make one. In other words, procreation is usually the consequence of sex rather than the result of a decision to bring people into existence. Those who do indeed decide to have a child might do so for any number of reasons, but among these reasons cannot be the interests of the potential child. One can never have a child for that child's sake."

"One particularly poor argument in defence of eating meat is that if humans did not eat animals, those animals would not have been brought into existence in the first place. Humans would simply not have bred them in the numbers they do breed them. The claim is that although these animals are killed, this cost to them is outweighed by the benefit to them of having been brought into existence. This is an appalling argument for many reasons [...] First, the lives of many of these animals are so bad that even if one rejected my argument one would still have to think that they were harmed by being brought into existence. Secondly, those who advance this argument fail to see that it could apply as readily to human babies that are produced only to be eaten. Here we see quite clearly that being brought into existence only to be killed for food is no benefit. It is only because killing animals is thought to be acceptable that the argument is thought to have any force."

"It is curious that while good people go to great lengths to spare their children from suffering, few of them seem to notice that the one (and only) guaranteed way to prevent all the suffering of their children is not to bring those children into existence in the first place."

"Assuming that each couple has three children, an original pair's cumulative descendants over ten generations amount to 88,572 people. That constitutes a lot of pointless, avoidable suffering. To be sure, full responsibility for it all does not lie with the original couple because each new generation faces the choice of whether to continue that line of descendants. Nevertheless, they bear some responsibility for the generations that ensue. If one does not desist from having children, one can hardly expect one's descendants to do so."

"Although, as we have seen, nobody is lucky enough not to be born, everybody is unlucky enough to have been born – and particularly bad luck it is, as I shall now explain. On the quite plausible assumption that one’s genetic origin is a necessary (but not sufficient) condition for having come into existence, one could not have been formed by anything other than the particular gametes that produced the zygote from which one developed. This implies, in turn, that one could not have had any genetic parents other than those that one does have. It follows from this that any person’s chances of having come into existence are extremely remote. The existence of any one person is dependent not only on that person’s parents themselves having come into existence and having met but also on their having conceived that person at the time that they did. Indeed, mere moments might make a difference to which particular sperm is instrumental in a conception. The recognition of how unlikely it was that one would have come into existence, combined with the recognition that coming into existence is always a serious harm, yields the conclusion that one’s having come into existence is really bad luck. It is bad enough when one suffers some harm. It is worse still when the chances of having been harmed are very remote."

"Some anti-natalist positions are founded on either a dislike of children¹ or on the interests of adults who have greater freedom and resources if they do not have and rear children. My anti-natalist view is different. It arises, not from a dislike of children, but instead from a concern to avoid the suffering of potential children and the adults they would become, even if not having those children runs counter to the interests of those who would have them."

"On my view there is no net benefit to coming into existence and thus coming into existence is never worth its costs."

"The argument that coming into existence is always a harm can be summarized as follows: Both good and bad things happen only to those who exist. However, there is a crucial asymmetry between the good and the bad things. The absence of bad things, such as pain, is good even if there is nobody to enjoy that good, whereas the absence of good things, such as pleasure, is bad only if there is somebody who is deprived of these good things."

"We infrequently contemplate the harms that await any new-born child—pain, disappointment, anxiety, grief, and death. For any given child we cannot predict what form these harms will take or how severe they will be, but we can be sure that at least some of them will occur. None of this befalls the nonexistent. Only existers suffer harm."

"A charmed life is so rare that for every one such life there are millions of wretched lives. Some know that their baby will be among the unfortunate. Nobody knows, however, that their baby will be one of the allegedly lucky few. Great suffering could await any person that is brought into existence. Even the most privileged people could give birth to a child that will suffer unbearably, be raped, assaulted, or be murdered brutally. The optimist surely bears the burden of justifying this procreational Russian roulette. Given that there are no real advantages over never existing for those who are brought into existence, it is hard to see how the significant risk of serious harm could be justified. If we count not only the unusually severe harms that anybody could endure, but also the quite routine ones of ordinary human life, then we find that matters are still worse for cheery procreators. It shows that they play Russian roulette with a fully loaded gun—aimed, of course, not at their own heads, but at those of their future offspring."

"Disability rights advocates also correctly note that quality-of-life assessments differ quite markedly between those who have impairments and those who do not. Many of those without impairments tend to think that lives with impairments are not worth starting (and may even not be worth continuing) whereas many of those with impairments tend to think that lives with these impairments are worth starting (and certainly are worth continuing). There certainly does seem to be something self-serving about the dominant view. It conveniently sets the quality threshold for lives worth starting above that of the impaired but below normal human lives. But is there anything less self-serving about those with impairments setting the threshold just beneath the quality of their lives? Disability rights advocates argue that the threshold in most people’s judgements about what constitutes a minimally decent quality of life is set too high. However, the phenomenon of discrepant judgements is equally compatible with the claim that the ordinary threshold is set too low (in order that at least some of us should pass it). The view that it is set too low is exactly the judgement that we can imagine would be made by an extra-terrestrial with a charmed life, devoid of any suffering or hardship. It would look with pity on our species and see the disappointment, anguish, grief, pain, and suffering that marks every human life, and judge our existence, as we (humans without unusual impairments) judge the existence of bedridden quadriplegics, to be worse than the alternative of non-existence."

"[T]he optimist’s impatience with or condemnation of pessimism often has a smug macho tone to it (although males have no monopoly of it). There is a scorn for the perceived weakness of the pessimist who should instead ‘grin and bear it’. This view is defective for the same reason that macho views about other kinds of suffering are defective. It is an indifference to or inappropriate denial of suffering, whether one’s own or that of others. The injunction to ‘look on the bright side’ should be greeted with a large dose of both scepticism and cynicism. To insist that the bright side is always the right side is to put ideology before the evidence. Every cloud, to change metaphors, may have a silver lining, but it may very often be the cloud rather than the lining on which one should focus if one is to avoid being drenched by self-deception. Cheery optimists have a much less realistic view of themselves than do those who are depressed."

"Although there are many non-human species — especially — that also cause a lot of suffering, humans have the unfortunate distinction of being the most destructive and harmful species on earth. The amount of suffering in the world could be radically reduced if there were no more humans. Even if the misanthropic argument is not taken to this extreme, it can be used to defend at least a radical reduction of the human population."

"It is unlikely that many people will take to heart the conclusion that coming into existence is always a harm. It is even less likely that many people will stop having children. By contrast, it is quite likely that my views either will be ignored or will be dismissed. As this response will account for a great deal of suffering between now and the demise of humanity, it cannot plausibly be thought of as philanthropic. That is not to say that it is motivated by any malice towards humans, but it does result from a self-deceptive indifference to the harm of coming into existence."

"A third belief about males has both descriptive and normative forms. It is the belief that males are, or at least should be, tough. They are thought to be able to endure pain and other hardships better than women. Whether or not they do take pain and other hardships “like a man,” it is certainly thought that they should. When it is said that they should take pain and hardships “like a man,” the word “man” clearly means more than “adult male human,” but rather one who stoically, unflinchingly bears whatever pain or suffering he experiences, including that which is inflicted on him precisely because he is a “man.” This is true even when he is not a man, but rather a boy. Boys are taught early that they must act like men. Crying, they are told, is what girls do. They are discouraged from expressing hurt, sadness, fear, disappointment, insecurity, embarrassment and other such emotions. It is because males are thought to be and are expected to be tough that they may be treated more harshly. Thus, corporal punishment and various other forms of harshness may be inflicted on them but often not on females, who are purportedly more sensitive."

"To procreate is thus to engage in a kind of Russian roulette, but one in which the "gun" is aimed not at oneself but instead at one's offspring. You trigger a new life and thereby subject that new life to the risk of unspeakable suffering."

"Our species is prone to a flattering view of itself. Humans have regarded themselves as the pinnacle of creation, formed by and in the image of an omnibenevolent, omniscient, and omnipotent God, and inhabiting a planet at the center of the universe—a planet around which all others revolve. Science has done much to debunk some of these ideas. We now know that our planet is not at the center of the universe: the earth revolves around the sun rather than vice versa. And we know—or at least some of us do—that we are Johnny-come-lately products of a long, blind evolutionary process."

"Humans may exceed other animals in their sapient capacities, but we also surpass other species on our destructiveness. Many animals cause harm, but we are the most lethal species ever to have inhabited our planet. It is revealing that we do not refer to this superlative property in identifying ourselves. There is ample evidence that we are Homo pernicious – the dangerous, destructive human."

"Humans inflict untold suffering and death on many billions of animals every year, and the overwhelming majority of humans are heavily complicit."

"Some of the harm that humans cause to other humans and to animals is mediated by the destructive effect that humans have on the environment. For much of human history, the damage was local. Groups of humans fouled their immediate environment. In recent centuries the human impact has increased exponentially and the threat is now to the global environment. The increased threat is a product of two interacting factors–the exponential growth of the human population combined with significant increases in negative effects per capita. The latter is the result of industrialization and increased consumption."

"Certainly in the case of the treatment of animals, the scales are heavily weighted against us. Although it is true that some humans do some good for animals, much of this is merely rescuing animals from the maltreatment of other humans. At the level of the human species such benefits cannot be used to offset the harms. If there were no humans to inflict the harms, these benefits would not be necessary. Of course, humans do bestow some other benefits, such as veterinary care for their companion animals. However, the number of animals affected and the amount of good done is massively outweighed by the harm the human species does to non-human animals."

"Humanity is a moral disaster. There would have been much less destruction had we never evolved. The fewer humans there are in the future, the less destruction there will still be."

"Few prospective procreators consider the aesthetic impact of their potential children. But how many more producers of excrement and urine, flatulence, menstrual blood and semen, sweat, mucus, vomit, and pus do we really need? How much more human waste do we need to process? How many more corpses do we need to dispose of? It would be an aesthetic improvement if there were fewer people."

"In a sentence: Life is bad, but so is death. Of course, life is not bad in every way. Neither is death bad in every way. However, both life and death are, in crucial respects, awful. Together, they constitute an existential vise—the wretched grip that enforces our predicament."

"[T]he overwhelming urge to repeat the optimistic messages, especially in the bleakest times, suggests that they are not quite reassuring enough. It is as if the repetition of the “good news” is essential because it is so at odds with the way the world seems to be. While the optimists have answers to life’s big questions, they are not the right ones, or so I shall argue. Their answers are believed, when they are believed, because people so desperately want to believe them, and not because the force of arguments supporting them makes it the case that we must believe them."

"Life's big questions are big in the sense that they are momentous. However, contrary to appearances, they are not big in the sense of being unanswerable. It is only that the answers are generally unpalatable. There is no great mystery, but there is plenty of horror."

"People’s coping mechanisms are so strong that the pessimist has a difficult time getting a fair hearing. Bookshops have entire sections devoted to “self-help” volumes, not to mention “spirituality and religion” and other feel-good literature. There are no “self-helplessness” or “pessimism” sections in bookstores because there is a vanishingly small market for such ideas. I am not seriously advocating self-helplessness. I think that there are some matters about which we are helpless, but even on a realistic pessimistic view, there are things we can do to meliorate (or aggravate) our predicament."

"A pessimistic book is most likely to bring some solace to those who already have those views but who feel alone or pathological as a result. They may gain some comfort from recognizing that there are others who share their views and that these views are supported by good arguments."

"We are ephemeral beings on a tiny planet in one of hundreds of billions of galaxies in the universe (or perhaps the multiverse)—a cosmos that is coldly indifferent to the insignificant specks that we are. It is indifferent to our fortunes and misfortunes, to injustice, to our hopes, fears, values, and concerns. The forces of nature and the cosmos are blind."

"Moreover, it is thought that there is something absurd about the earnestness of our pursuits. We take ourselves very seriously, but when we step back, we wonder what it is all about. The step back need not be all the way to the cosmos. One does not need much distance to see that there seems something futile about our endless strivings, which are not altogether different from a hamster on its wheel. Much of our lives are filled with recurring mundane activities, the purpose of which is to keep the whole cycle going: working, shopping, cooking, feeding, abluting, sleeping, laundering, dishwashing, bill-paying, and various engagements with ever-expanding bureaucracies. Even if these mundane activities are thought to serve other goals, the attainment of those goals only yields further goals to be pursued. There is plenty of scope for questioning the significance of even the broader goals of one’s life. This (personal) cycle continues until one dies, but the treadmill is intergenerational because people tend to reproduce, thereby creating new mill-treaders. This has continued for generations and will continue until humanity eventually goes the way of all species—extinction. It seems like a long, repetitive journey to nowhere."

"The prospect of one’s own death, perhaps highlighted by a diagnosis of a dangerous or terminal condition, tends to focus the mind. But the deaths of others—relatives, friends, acquaintances, and sometimes even strangers—can also get a person thinking. Those deaths need not be recent. For example, one might be wandering around an old graveyard. On the tombstones are inscribed some details about the deceased—the dates they were born and died, and perhaps references to spouses, siblings, or children and grandchildren who mourned their loss. Those mourners are themselves now long dead. One thinks about the lives of those families—the beliefs and values, loves and losses, hopes and fears, strivings and failures—and one is struck that nothing of that remains. All has come to naught. One’s thoughts then turn to the present and one recognizes that in time, all those currently living—including oneself —will have gone the way of those now interred. Someday, somebody might stand at one’s grave and wonder about the person represented by the name on the tombstone, and might reflect on the fact that everything that person—you or I— once cared about has come to nothing. It is far more likely, however, that nobody will spare one even that brief thought after all those who knew one have also died."

"[T]he somewhat good news is that our lives can be meaningful—from some perspectives. One reason that this is only somewhat good news is that even by the more limited standards, there are some people whose lives either are or feel meaningless. Moreover, the prospects for meaning generally diminish as the scope of the perspective broadens. That the prospects tend to diminish in this way does not imply that lives that are meaningless from a more limited perspective are never meaningful from a broader perspective. There are those, for example, who have no family left or who have no meaning for their family or community, perhaps because they have been shunned, but who make an impact at a broader level. Another reason why the news so far has been only somewhat good is that even those whose lives have meaning from more expansive terrestrial perspectives are rarely satisfied with the amount of meaning their lives have. Not only do people typically want more meaning than they can get, but the most meaning that anybody is capable of attaining is inevitably significantly limited."

"Debates about the existence of God are interminable (...) In my view, though, the persistence of this debate is not surprising for one reason only: the depth of the widespread human need to cope with the harsh realities of the human predicament, including but not limited to the fact that our lives are meaningless in important ways. Upton Sinclair famously remarked that it “is difficult to get a man to understand something when his salary depends upon his not understanding it.” It is similarly difficult to get somebody to understand something when the meaning of his life depends on his not understanding it."

"It would indeed be wonderful if there were a beneficent God who had created us for good reason and who cared for us as a loving parent would for his or her children. However, the way the world is provides us with plenty of evidence that this is not the case. Imagine you were to visit a country in which the evidence of repression is pervasive: There is no freedom of the press or expression; vast numbers of people live in squalor and suffer severe malnutrition; those attempting to flee the country are imprisoned; torture and executions are rampant; and fear is widespread. Yet your minder tells you that the country, the “Democratic People’s Republic of Korea,” is led by a “Great Leader” who is an omnibenevolent, infallible, and incorruptible being who rules for the benefit of the people. Other officials endorse this view with great enthusiasm. There are impressive rallies in which masses of people profess their love for the Great Leader and their gratitude for his magnificent beneficence. When you muster the courage to express skepticism, citing various disturbing facts, you are treated to elaborate rationalizations that things are not as they seem. You are told either that your facts are mistaken or that they are reconcilable with everything that is believed about the Great Leader. Perhaps your minder even gives a name to such intellectual exercises—“Kimdicy.” It would be wonderful if North Korea were led by an omnibenevolent, infallible, and incorruptible ruler, but if it had such a leader, North Korea would look very different from the way it does look. The fact that many people in North Korea would disagree with us can be explained by either their vested interests in the regime, by their having been indoctrinated, or by their fear of speaking out. The presence of disagreement between them and us is not really evidence that deciding the matter is complicated. Not all of earth is as bad as North Korea, but North Korea is part of “God’s earth”; so are Afghanistan, Burma, China, Iraq, Saudi Arabia, Somalia, Syria, and Zimbabwe, to name but a few appalling places for many to live. Even in the best parts of the world, terrible things happen. Assaults, rapes, and murders occur, injustices are perpetrated, and children are abused. Fortunately, the incidence of such evil in places like Western Europe is lower than in worse places on earth, but my point is that they all occur within the jurisdiction of a purportedly omnipotent, omniscient, and omnibenevolent God. Nor should we forget the horrific diseases from which people suffer around the globe, or the fact that every day, billions of animals are killed and eaten by other animals, including humans."

"The (nonhuman) animal predicament is particularly revealing. Confronted with the awful spectacle of billions of animals being eaten, often alive, by predators, humans typically do not attempt to propose any cosmic meaning to those lives. Indeed, the usual monotheistic response is to say that the (or at least one) purpose of animals is to be eaten by others higher up the food chain. It is hard to reconcile that with the existence of a purportedly benevolent God, who surely could have created a world in which billions did not have to die each day to keep others alive."

"Consider an analogy. If one is playing a game of backgammon, it is entirely reasonable to make various moves. Indeed, one is not playing backgammon unless one is making (permitted) moves. There are justifications for this move and for that one. It is an entirely different matter to ask what the point of backgammon is, whether one should be playing backgammon at all, and whether one should pass it on to the next generation (by teaching it to children—or by creating children to whom one can teach it). Similarly, it can be entirely reasonable to relieve headaches and prevent harms to children and yet worry that one’s life as a whole—or human life in general—has no cosmic purpose. The absence of cosmic meaning may provide one with a reason to regret one’s existence or to desist from perpetuating the whole pointless trajectory by abstaining from bringing new people into existence."

"Consider another analogy. If you are worried about your father’s health, it does not make you less worried about his health if you are told that your mother is entirely healthy. It is obviously good that your mother is healthy. If she were not, you would worry about that too. However, being told that you need not worry about her health does not diminish your worry about his. Similarly, while things would be much worse if our lives lacked any meaning, those who are concerned about the absence of cosmic meaning are not consoled about that by the observation that at least some kinds of terrestrial meaning are attainable. The point can be expressed another way. I may derive some meaning from helping another person, and that person may derive some meaning from helping a third person, but that provides no point to our collective existence. We can still say that human life in general is meaningless sub specie aeternitatis. There would be something circular about arguing that the purpose of humanity’s existence is that individual humans should help one another. Moreover, even if an individual human’s life has some terrestrial meaning (perhaps by helping others), it does not follow that that individual’s life also has cosmic significance."

"Meaning from the cosmic perspective would be good for extensions of the same reasons that meaning from the other perspectives is good. People, quite reasonably, want to matter. They do not want to be insignificant or pointless. Life is tough. It is full of striving and struggle; there is much suffering and then we die. It is entirely reasonable to want there to be some point to the entire saga. The bits of terrestrial meaning we can attain are important, for without them, our lives would be not only meaningless but also miserable and unbearable. It would be hard to get up each day and do the things that life necessitates in order to continue. One writer has sniffed at this suggestion, saying that the “idea that the natural consequence of finding one’s life meaningless is to commit suicide is somewhat ridiculous.” In fact, however, failed social belonging is, at least according to some, the most important factor in predicting suicide. Failed social belonging is one consequence of perceiving one’s life to have no meaning from the perspective of some other humans."

"There are some who will characterize my view as “nihilistic." Left unqualified, that characterization is false. My view of cosmic meaning is indeed nihilistic. I think that there is no cosmic meaning. If I am right about that, then calling me a nihilist about cosmic meaning is entirely appropriate. However, my view is not nihilistic about all meaning because I believe that there is meaning from some perspectives. Our lives can be meaningful, but only from the limited, terrestrial perspectives. There is a crucial perspective—the cosmic one—from which our lives are irredeemably meaningless. In thinking about meaning in life, two broad kinds of mistakes are made. There are those who think that the only relevant meaning is what is attainable. They ignore our cosmic meaninglessness or they find ways either to discount questions about cosmic meaning or to minimize the importance of cosmic meaninglessness. The other kind of mistake is to think that because we are cosmically insignificant, “nothing matters,” where the implication is that nothing matters from any perspective. If we lack cosmic meaning but have other kinds of meaning, then some things do matter, even though they only matter from some perspectives. It does make a difference, for example, whether or not one is adding to the vast amounts of harm on earth, even though that makes no difference to the rest of the cosmos."

"Life is meaningless, but it also has meaning—or, more accurately, meanings. There is no such thing as the meaning of life. Many different meanings are possible. One can transcend the self and make a positive mark on the lives of others in myriad ways. These include nurturing and teaching the young, caring for the sick, bringing relief to the suffering, improving society, creating great art or literature, and advancing knowledge. We are nonetheless warranted in regretting our cosmic insignificance and the pointlessness of the entire human endeavor. As impressed as (some) humans often are about the significance of humanity’s presence in the cosmos, our absence would have made absolutely no difference to the rest of the universe. We serve no purpose in the cosmos and, although our efforts have some significance here and now, it is seriously limited both spatially and temporally. Even those who think that we ought not to yearn for the greater meaning that is unattainable must recognize the immense tragedy of beings who suffer such existential anxiety over their insignificance. That suffering is indisputably a part of the human predicament."

"Our lives contain so much more bad than good in part because of a series of empirical differences between bad things and good things. For example, the most intense pleasures are short-lived, whereas the worst pains can be much more enduring. Orgasms, for example, pass quickly. Gastronomic pleasures last a bit longer, but even if the pleasure of good food is protracted, it lasts no more than a few hours. Severe pains can endure for days, months, and years. Indeed, pleasures in general—not just the most sublime of them—tend to be shorter-lived than pains. Chronic pain is rampant, but there is no such thing as chronic pleasure. There are people who have an enduring sense of contentment or satisfaction, but that is not the same as chronic pleasure. Moreover, discontent and dissatisfaction can be as enduring as contentment and satisfaction; this means that the positive states are not advantaged in this realm. Indeed, the positive states are less stable because it is much easier for things to go wrong than to go right. The worst pains are also worse than the best pleasures are good. Those who deny this should consider whether they would accept an hour of the most delightful pleasures in exchange for an hour of the worst tortures. Arthur Schopenhauer makes a similar point when he asks us to “compare the respective feelings of two animals, one of which is engaged in eating the other.” The animal being eaten suffers and loses vastly more than the animal that is eating gains from this one meal. Consider too the temporal dimensions of injury or illness and recovery. One can be injured in seconds: One is hit by a bullet or projectile, or is knocked over or falls, or suffers a stroke or heart attack. In these and other ways, one can instantly lose one’s sight or hearing or the use of a limb or years of learning. The path to recovery is slow. In many cases, full recovery is never attained. Injury comes in an instant, but the resultant suffering can last a lifetime. Even lesser injuries and illnesses are typically incurred much more quickly than one recovers from them. For example, the common cold strikes quickly and is defeated much more slowly by one’s immune system. The symptoms manifest with increasing intensity within hours, but they take at least days, if not weeks, to disappear entirely."

"Things are also stacked against us in the fulfillment of our desires and the satisfaction of our preferences. Many of our desires are never fulfilled. There are thus more unfulfilled than fulfilled desires. Even when desires are fulfilled, they are not fulfilled immediately. Thus, there is a period during which those desires remain unfulfilled. Sometimes, that is a relatively short period (such as between thirst and, in ordinary circumstances, its quenching), but in the case of more ambitious desires, they can take months, years, or decades to fulfill. Some desires that are fulfilled prove less satisfying than we had imagined. One wants a specific job or to marry a particular person, but upon attaining one’s goal, one learns that the job is less interesting or the spouse is more irritating than one thought. Even when fulfilled desires are everything that they were expected to be, the satisfaction is typically transitory, as the fulfilled desires yield to new desires. Sometimes, the new desires are more of the same. For example, one eats to satiety but then hunger gradually sets in again and one desires more food. The “treadmill of desires” works in another way too. When one can regularly satisfy one’s lower-level desires, a new and more demanding level of desires emerges. Thus, those who cannot provide for their own basic needs spend their time striving to fulfill these. Those who can satisfy the recurring basic needs develop what Abraham Maslow calls a “higher discontent” that they seek to satisfy. When that level of desires can be satisfied, the aspirations shift to a yet higher level. Life is thus a constant state of striving. There are sometimes reprieves, but the striving ends only with the end of life. Moreover, as should be obvious, the striving is to ward off bad things and attain good things. Indeed, some of the good things amount merely to the temporary relief from the bad things. For example, one satisfies one’s hunger or quenches one’s thirst. Notice too that while the bad things come without any effort, one has to strive to ward them off and attain the good things. Ignorance, for example, is effortless, but knowledge usually requires hard work."

"Even the extent to which our desires and goals are fulfilled creates a misleadingly optimistic impression of how well our lives are going. This is because there is actually a form of self “censorship” in the formulation of our desires and goals. While many of them are never fulfilled, there are many more potential desires and goals that we do not even formulate because we know that they are unattainable. For example, we know that we cannot live for a few hundred years and that we cannot gain expertise in all the subjects in which we are interested. Thus, we set goals that are less unrealistic (even if many of them are nonetheless somewhat optimistic). Thus, one hopes to live a life that is, by human standards, a long life, and we hope to gain expertise in some, perhaps very focused, area. What this means is that, even if all our desires and goals were fulfilled, our lives are not going as well as they would be going if the formulation of our desires had not been artificially restricted."

"Further insight into the poor quality of human life can be gained from considering various traits that are often thought to be components of a good life and by noting what limited quantities of these characterize even the best human lives. For example, knowledge and understanding are widely thought to be goods, and people are often in awe of how much knowledge and understanding (some) humans have. The sad truth, however, is that, on the spectrum from no knowledge and understanding to omniscience, even the cleverest, best-educated humans are much closer to the unfortunate end of the spectrum. There are billions more things we do not know or understand than we do know and understand. If knowledge really is a good thing and we have so little of it, our lives are not going very well in this regard. Similarly, we consider longevity to be a good thing (at least if the life is above a minimum quality threshold). Yet even the longest human lives are ultimately fleeting. If we think that longevity is a good thing, then a life of a thousand years (in full vigor) would be much better than a life of eighty or ninety years (especially when the last few decades are years of decline and decrepitude). Ninety years are much closer to one year than to a thousand years. It is even more distant from two thousand or three thousand or more. If, all things being equal, longer lives are better than shorter ones, human lives do not fare well at all."

"It is not surprising that we fail to notice this heavy preponderance of bad in human life. The facts I have described are deep and intractable features of human (and other) life. Most humans have accommodated to the human condition and thus fail to notice just how bad it is. Their expectations and evaluations are rooted in this unfortunate baseline. Longevity, for example, is judged relative to the longest actual human lifespans and not relative to an ideal standard. The same is true of knowledge, understanding, moral goodness, and aesthetic appreciation. Similarly, we expect recovery to take longer than injury, and thus we judge the quality of human life off that baseline, even though it is an appalling fact of life that the odds are stacked against us in this and other ways."

"The psychological trait of comparison is obviously also a factor. Because the negative features I have described are common to all lives, they play very little role in how people assess the quality of their lives. It is true for everybody that the worst pains are worse than the best pleasures are good, and that pains can and often do last much longer than pleasures. Everybody must work hard to ward off unpleasantness and seek the good things. Thus, when people judge the quality of their own lives and do so by comparing them to the lives of others, they tend to overlook these and other such features."

"Human life would be vastly better if pain were fleeting and pleasure protracted; if the pleasures were much better than the pains were bad; if it were really difficult to be injured or get sick; if recovery were swift when injury or illness did befall us; and if our desires were fulfilled instantly and if they did not give way to new desires. Human life would also be immensely better if we lived for many thousands of years in good health and if we were much wiser, cleverer, and morally better than we are."

"[M]any atheists, while critical of theodicy, are themselves engaged in a kind of secular theodicy—an attempt to reconcile their optimistic views with the unfortunate facts about the human condition. There are many secular theodicies. One of the most commonly expressed is that the bad things in life are necessary."

"It is also suggested that the bad things in life are necessary in order to appreciate the good things, or at least to appreciate them fully. On this view, we can only enjoy pleasures (as much as we do) because we also experience pain. Similarly, our achievements are more satisfying if we have to work hard to attain them, and fulfilled desires mean more to us because we know that desires are not always fulfilled. There are many problems with this sort of argument. First, these sorts of claims are not always true. There is much pain that serves no useful purpose. There is no value in labor pains or in pain resulting from terminal diseases, for example. While the pain associated with kidney stones might now lead somebody to seek medical help, for most of human history, such pain served no purpose, as there was absolutely nothing anybody could do about kidney stones. Moreover, there are at least some pleasures we can enjoy without having to experience pain. Pleasant tastes, for example, do not require any experience of pain or unpleasantness. Similarly, many achievements can be satisfying even if they involve less or no striving. There may be a special satisfaction in the ease of attainment. There may be some individual variation. Perhaps some people are more capable of enjoying pleasure without having to experience pain and more capable of taking satisfaction in achievements that come with ease. Second, insofar as the good things in life do require a contrast in order to be fully appreciated, it is not clear that this appreciation requires as much bad as there is. We do not, for example, require millions of people suffering from chronic pain, infectious diseases, advancing paralysis, and tumors in order to appreciate the good things in life. We could enjoy our achievements without having to work quite so hard to attain them."

"Finally, and perhaps most important, to the extent that the bad things in life really are necessary, our lives are worse than they would be if the bad things were not necessary. There are both real and conceivable beings in which nociceptive (that is, specialized neural) pathways detect and transmit noxious stimuli, resulting in avoidance without being mediated by pain. This is true of plants and simple animal organisms, and it is also true of the reflex arc in more complex animals, such as humans. We can also imagine beings much more rational than humans, in which nociception and aversive behavior were mediated by a rational faculty rather than a capacity to feel pain. In such beings, a noxious stimulus would be received but not felt (or at least not in the way pain is), and the rational faculty would, as reliably as pain, induce the being to withdraw. It would be much better to be that sort of being than to be our sort of being. It would similarly be better to be the sort of being who can appreciate the good things in life without having to experience bad things or without having to work really hard to attain the good things. Lives in which there is “no gain without pain” are much worse than lives in which there could be “the same gain without pain.”"

"Although analytic philosophers have said much about suicide, their focus has been almost exclusively on the question whether suicide is ever morally permissible, as distinct from whether there is ever something stronger to be said in its favor. Moreover, most (but not all) such philosophical writing considers this question within the context of terminal disease or unbearable and intractable (usually physical) suffering. For some, these are the only bases for suicide that are even worthy of discussion. Others are prepared to extend the discussion to a limited range of other cases, such as those involving irreversible loss of dignity. Suicide on any other grounds, according to this view, must surely be wrong. I take this view to be mistaken. We cannot preclude the possibility that somebody’s life may become unacceptably burdensome to him even though his death is not already imminent and he is not suffering the most extreme and intractable physical pain or irreversible loss of dignity."

"A fourth way in which suicide is criticized is by claiming that it is a cowardly act. The idea is that the person who kills himself lacks the courage to face life’s burdens and thus “takes the easy way out.” Courage, on this view, requires standing one’s ground in the face of life’s adversities and bearing them with fortitude. One way to respond to this criticism is to deny that accepting life’s burdens is always courageous. This will seem odd to those who have a crude conception of courage according to which the unswerving, fearless response to adversity is always courageous. More sophisticated accounts of courage, however, recognize that a steely response may sometimes be a failing. This is what lies behind the adage that sometimes “discretion is the better part of valor.” On the more sophisticated views, too much bravado ceases to be courageous and is instead foolhardiness or even foolishness. Once we recognize that courage should not be confused with its simulacra, the possibility arises that some of life’s burdens may be so great and the point of bearing them so tenuous that enduring them further is not courageous at all and may even be foolish."

"In coming into existence, we are guaranteed to suffer harms. The nature and magnitude of those harms vary from person to person. However, it is more common than not for these harms to include formidable ones: grinding poverty (and its associated costs), chronic pain, disability, disease, trauma, shame, loneliness, unhappiness, frailty, and decrepitude. Sometimes, these mark an entire life. Other times, they begin to intrude into a life that was previously devoid of them. For example, no matter how youthfully robust one may be now, a time will come when one will become enfeebled, unless something else gets one first. Although there are some things we can do to prevent or delay some of these harms, our fate, to a considerable extent, is out of our control. We may attempt to preserve our health, but all we can do thereby is reduce, not eliminate, the risks. Therefore, we have some, but relatively little, control over whether these harms will befall us."

"Instead of steering between optimism and pessimism, one can embrace the pessimistic view, but navigate its currents in one’s life. It is possible to be an unequivocal pessimist but not dwell on these thoughts all the time. They may surface regularly, but it is possible to busy oneself with projects that create terrestrial meaning, enhance the quality of life (for oneself, other humans, and other animals), and “save” lives (but not create them!). This strategy, which I call pragmatic pessimism, also enables one to cope. Like pragmatic optimism, it also attempts to mitigate rather than exacerbate the human predicament. However, it is preferable to pragmatic optimism because it retains an unequivocal recognition of the predicament by not compartmentalizing it to coexist along with optimism. It allows for distractions from reality, but not denials of it. It makes one’s life less bad than it would be if one allowed the predicament to overwhelm one to the point where one was perpetually gloomy and dysfunctional, although it is also compatible with moments or periods of despair, protest, or rage about being forced to accept the unacceptable. Although I have described pragmatic optimism and pragmatic pessimism as two (distinct) responses to the human predicament, this is a simplifying taxonomy. For example, the distinction between a denial of reality and distractions from it is not a sharp one, not least because there are ambiguities in the word “denial.” It can be used literally, but sometimes it is used more metaphorically to refer to what I have called distractions. Thus, there is actually a wide range of responses along a spectrum from thoroughly deluded optimism to suicidal pessimism. In extremis, suicide may be the preferred option, but until then, I am recommending a response within the approximate terrain of pragmatic pessimism."

"If we take a cold, hard look at the human condition, we see an unpleasant picture. However, there are powerful biological drives against fully recognizing the awfulness of the human predicament that explain why so many people succeed in putting it out of their minds for much of the time. This is a mixed blessing. Ignorance is an existential analgesic, but those who do not sufficiently feel the weight of the human predicament are also vectors for its transmission to new generations."

"God has died and His death was the life of the world."

"Every action of man, the highest as well as the lowest, is egoistic; for it flows from a certain individuality, a certain I, with a sufficient motive, and can in no way be omitted. To go into the reason of the difference of characters is not the place here; we have simply to accept it as a fact. Now it is just as impossible for the merciful man to let his neighbor starve as it is for the hard-hearted man to help the poor. Each of the two acts according to his character, his nature, his ego, his happiness, consequently egoistically; for if the merciful one did not dry the tears of others, would he be happy? And if the hard-hearted one relieved the suffering of others, would he be satisfied?"

"The will must not only despise death, it must love it; for chastity is the love of death."

"Life is hell, and the sweet still night of absolute death is the annihilation of hell."

"The man who has known clearly and distinctly that all life is suffering; that, whatever the way in which it may appear is essentially unhappy and full of pain (even in the ideal state), so that he, like the Christ Child on the arms of Sistine Madonna, can only look into the world with eyes filled with horror, and who then contemplates the deep tranquility, the inexpressible happiness in aesthetic contemplation and, in contrast to the waking state, the happiness of dreamless sleep, whose elevation into eternity is only absolute death, - such a man has to be kindled by the advantage offered, - he cannot do otherwise. The thought of resuscitating in his unhappy children, that is, having to follow his way through the streets of existence, full of thorns and hard stones, without rest or repose, is, on the one hand, the most shocking and exasperating he can have; and, on the other hand, it must be the sweetest and most refreshing thought to be able to break the long course of the process, in which he was forced to walk by, with bloody feet, beaten, tormented and martyred, languishing in search of quietude. And once he is on the right track, the sexual instinct worries him less with every step, little by little becoming easier for his heart, until at last his inner being stands in the same joyfulness, blessed serenity and complete immobility as the true Christian saint. He feels in harmony with the movement of humanity from being into non-being, out of the agony of life into absolute death; he gladly enters into this movement of the whole, he acts eminently morally, and his reward is the undisturbed peace of heart, the "calmness of the sea of the mind," the peace that is higher than all reason. And all this can take place without the belief in a unity in, above or beyond the world, without fear of a hell or hope for a kingdom of heaven after death, without any mystical intellectual view, without incomprehensible effect of grace, without contradiction with nature and our awareness of our own self: the only sources from which we can draw with certainty, - merely as a result of an unprejudiced, pure, cold realization of our reason, "man's supreme power"."

"What is the ideal state? It will be the historical form that encompasses all mankind. However, we will not define this form in more detail, because it is quite a minor matter: the main thing is the citizen of the ideal state. He will be what individuals have been since the beginning of history: a thoroughly free man. He has completely outgrown the taskmaster of historical laws and forms and stands above the law, free from all political, economic and spiritual fetters. All external forms are fragmented: man is completely emancipated. All driving forces have gradually disappeared from the life of mankind: Power, property, fame, marriage; all emotional ties have gradually been torn: man is weary. His spirit now judges life correctly and his will is kindled by this judgment. Now the heart is filled with only one longing: to be blotted out forever from the great book of life. And the will reaches its goal: absolute death."

"But at the bottom, the immanent philosopher sees in the entire universe only the deepest longing for absolute annihilation, and it is as if he clearly hears the call that permeates all spheres of heaven: Redemption! Redemption! Death to our life! And the comforting answer: you will all find annihilation and be redeemed."

"And who is and should be a pessimist? He who is mature for death and is in no condition to love life, just as the optimist cannot turn away from it. If he does not realize that he will live on in his children, his procreation loses its horrible character; but if he does realize it, he will recoil in horror from it, just like Humboldt when he noticed that the torments that another being must endure for perhaps eighty years are too high a price to pay for a few minutes of pleasure, and will consider the procreation of children, and rightly so, as a crime."

"The kingdom of heaven after death, nirvana and absolute nothingness are one and the same."

"I felt serene that I had forged a good sword, but at the same time I felt a cold dread in me for starting on a course more dangerous than any other philosopher before me. I attacked giants and dragons, everything existing, holy and honourable in state and science: God, the monster of ‘the infinite’, the species, the powers of nature, and the modern state; and in my stark naked atheism I validated only the individual and egoism. Nevertheless, above them both lay the splendour of the preworldly unity, of God . . . the holy spirit, the greatest and most significant of the three divine beings. Yes, it lay ‘brooding with wings of the dove’ over the only real things in the world, the individual and its egoism, until it was extinguished in eternal peace, in absolute nothingness."

"Why did God not immediately disappear into nothingness, if he wished to no longer be? One must ascribe omnipotence to God, for his power was unlimited; consequently, if he had willed to no longer be, he would have exterminated himself at once; instead, the universe of multiplicity arose, a universe of struggle, which is a manifest contradiction. How does one explain this? ... God existed alone, in absolute solitude and, consequently, it is correct to maintain that he was not limited by anything external; his power was, in this sense, omnipotent, since nothing outside of him limited it. However, his power was not omnipotent regarding himself, or in other words: his power could not destroy itself; the simple unity could not cease to exist by itself. God had the freedom to be as he willed; however, he was not free from his determinate essence."

"1. God willed to no longer be; 2. God's essence was the obstacle to his immediate entry into non-being; 3. God's essence had to disintegrate in a world of multiplicity, whose individuals all have the desire to no longer be; 4. in this striving they hinder each other, fight against each other and thus weaken each other's strength; 5. the complete essence of God passed into the world in a transformed form, as a certain sum of power; 6. the whole world, the universe, has one goal, the non-being, and achieves it through the continuous weakening of the sum of its forces; 7. each individual will be carried through the weakening of his strength, in his evolutionary process, to the point where his desire to achieve extermination can be fulfilled."

"The movement of the cosmos is the movement from over-being to non-being. The universe, however, is the disintegration into multiplicity, that is, into egoistic individualities arrayed against each other. Only in this struggle of essences, which before were a simple unity, can the original essence itself be destroyed."

"The first movement and the origin of the universe are one and the same. The transformation of the simple unity into the world of multiplicity, the transition from the transcendent to the immanent realm, was precisely the first movement; all subsequent movements were only continuations of the first, that is, they could not have been anything else than a new disintegration or further fragmentation of ideas. This further disintegration could manifest itself in the early periods of the universe only through the actual division of simple matter and its connections. Each simple chemical force had the urge to expand its individuality, i.e., to change its motion; however, it clashed with all others possessing the same urge, and thus arose the most fearsome struggles of the ideas with each other, in states of maximum impetus and agitation. The result was always a chemical bond, i.e., the victory of the stronger force over a weaker one and the entry of the new idea into the endless struggle."

"The plant grows, reproduces (in some way) and dies (after living for some time). Disregarding any particularity, the great and actual fact of death, which could not appear on the scene anywhere in the inorganic realm, comes to light first and clearly. Could the plant die if it did not want to die in the depths of its essence? It follows only its fundamental impulse, which drew all its desire from God's longing for non-being."

"The animal basically follows its impulses, which are limited to hunger, thirst, the need to sleep and everything related to mating; it lives in a narrow sphere. To the human being, on the other hand, life comes to him through reason, in the form of wealth, women, honor, power, fame, etc., which fuels his will to live, his yearning to live. Reason makes satisfaction, artificially, a refined enjoyment. Thus death is detested with all one's soul and the mere mention of such a word tormentingly contracts the hearts of the majority, and the fear of death turns into anguish of death and despair, when human beings cast their eyes upon it. On the contrary, life is loved with passion. Accordingly, in the human being the will to death - the innermost impulse of his essence - is no longer concealed by the will to live as simply as in the animal, but disappears completely into the depths, from where it only manifests itself, from time to time, as a deep longing for tranquility."

"Let us suppose that, in the future, the birth of a human being occurs without pain, and that science succeeds in protecting humans from every disease: in short, that the old age of these protected beings is fresh and vigorous, ending suddenly with a gentle and painless death (euthanasia). Death is the only thing we cannot take away and, consequently, we have before us a short and painless life. Is this a happy life? Let us examine it carefully. The citizens of our ideal state are human beings of gentle character and developed intelligence. They have, so to speak, been inculcated with a complete knowledge - free from absurdity and error - and however they reflect upon it, they will always consider it to be right. There are no more effects whose causes are enigmatic. Science has indeed reached its pinnacle and every citizen is satisfied with its achievements. The sense of beauty is powerfully displayed in everything. We cannot suppose that all are artists, yet everyone indeed possesses the capacity to enter easily into an aesthetic relation. They have been freed from all worries, for their work has been organized in an unprecedented manner and everyone is self-governing. Are they happy? They would be if they did not feel in themselves a terrible monotony and emptiness. Their needs have been taken away from them; they truly have neither worry nor suffering, but instead they have been seized by tedium. They have paradise on earth, but its atmosphere is stifling and suffocating. If they still had enough energy to endure such an existence until natural death, they would surely not have the heart to go through it again as rejuvenated beings."

"And this unhappiness - which corrodes and shakes the heart - is the driving force in the lives of the lower groups of the population, which whips them toward the path of redemption. The poor are consumed with the burning desire to possess the houses, the gardens, the goods, the saddle horses, the carriages, the champagne, the jewels and daughters of the wealthy. Well, then give them all these trifling possessions. Rise and descend from the luminous heights, from where you have seen with intoxicated gaze the promised land of eternal tranquility, where you had to recognize that life is essentially unfortunate, where the blindfold had to fall from your eyes; descend into the dark valley through which the turbid stream of the dispossessed creeps, and place your delicate, but loyal, pure and courageous hands in the calloused hands of your brothers. "They are brutes." Then give them motives that will ennoble them. "Their manners disgust." Then change them. "They believe that life has value. They consider the rich happier, for they eat and drink better, because they feast and make noise. They think the heart beats more peacefully under silk than under the coarse garb of toil." Then disillusion them, but not with sayings, but with deeds. Let them experience, let them prove for themselves that neither wealth, nor honor, nor fame, nor a pleasant life makes for happiness. Break down the barriers that separate those deceived by supposed happiness and they will be perplexed. Then they will complain: "We had thought we could be happy like this, and it turns out that, deep down, nothing has changed in us". All human beings must first of all be fed up with all the pleasures that the world can offer, before mankind can be ripe for redemption. Since their redemption is their destiny, they must be satiated, and such satisfaction is only brought about when the social question is resolved."

"The immanent philosophy does not recognize any miracle and does not know how to account for events in another unknown world, which would be a consequence of the actions of this world. Therefore, there is for it only a completely certain negation of the will to live, which is expressed by virginity. As we have seen in physics, the human being finds absolute annihilation in death; nevertheless, he is only apparently extinguished if he continues to live in his children, for in these children he has already risen from the dead: he has embraced life in them anew and affirmed it for an indeterminate time. This everyone feels instinctively. The insurmountable aversion of the genders after copulation in the animal kingdom manifests itself in the human being as a profound sadness."

"Everything in the universe is unconsciously a will to death. This will to death is, above all in the human being, hidden in its entirety by the will to live, because life is a means to death, which presents itself clearly for even the most feeble-minded individual: we die unceasingly, our life is a slow agony, death daily overpowers every human being until, finally, it extinguishes with a breath the light of life in each one of us."

"He who is not afraid of death, enters a house engulfed in flames; he who is not afraid of death, jumps without hesitation into a turbulent flood; he who is not afraid of death, charges into a dense hail of bullets; he who is not afraid of death, fights unarmed against thousands of armored titans; in summary, he who does not fear death is the only one who can do something for others, bleed for others, and has, at the same time, the only happiness, the only desirable good in this world: undisturbed peace of heart."

"How easy it is to throw stones on the suicide's grave, and how difficult it was, on the other hand, the struggle of that poor man who had prepared his deathbed so well. First, he cast a fearful glance from afar towards death and turned away in fright; then he avoided it, trembling and going around it in wide circles which, however, became smaller and smaller every day until, at last, he clasped death's neck with his weary arms and looked directly into its eyes: and then there was peace, sweet peace."

"Pessimistic philosophy will be for the historical period that is now beginning, what the pessimistic religion of Christianity was for the one that has passed. The symbol of our flag is not the crucified redeemer but the angel of death with large, placid and clement eyes, supported by the dove of the idea of redemption; in essence, it is the same symbol."

"Mainländer has a worldview of his own about the origin of the universe: God, saturated with his own over-being, decides that non-existence is better than existence; accordingly, like the Big Bang at the beginning of time, he commits suicide, desirous of non-being. Thus, the universe has not arisen out of a divine desire for creation, but is the result of a depletion of divine will. The philosophy of the decomposition or disintegration of the universe means that everything, organic and inorganic, is subordinated to the law of the weakening of power, that is, that the human being is also in the universe to die and cease to be. The death of God has generated life, but the course of life is not different from the slow process of divine disintegration. It is a will that can be verified daily in cemeteries, and is part of a cosmological telos."

"The heart and soul of Mainländer’s philosophy lies in its gospel of redemption. That gospel is very simple, and it can be summarized in two propositions: (1) that redemption or deliverance comes only with death; and (2) that death consists in nothingness, complete annihilation. All of Mainländer’s philosophy is devoted to the explanation and defence of this gospel."

"Metaphysics, he tells us, gives us a view of the world as a whole, so that all the partial perspectives of the earlier chapters of his book now appear as a single vision. That vision is, to put it mildly, macabre. We now enter the darkest recesses of Mainländer’s imagination, which fabricate for us a grim cosmology of death. What the metaphysician sees from his exalted standpoint of the whole of things, Mainländer attests, is that everything in nature and history strives for one thing: death. There is in all things in nature, and in all actions in history, “the deepest longing for absolute annihilation”. In his earlier chapters of his book, in the discussion of physics, ethics and politics, Mainländer wrote about the individual will to life as the very essence of everything, not only of every human being, but also of every thing that exists, whether inorganic or organic. Now in metaphysics, however, we see that this was only a limited perspective, because the striving for existence or life is really only a means for a deeper goal: death. We live only so that we die, because the deepest longing within all of us is for peace and tranquillity, which is granted to us only in death. In this longing of all things for death, we are only participating, unbeknownst to ourselves, in the deeper and broader cosmic process of the divine death. We long to die, and we are indeed dying, because God wanted to die and he is still dying within us."

"Better than life in the ideal state is complete tranquillity and deliverance, which comes only with death. Why, though, bother with creating the ideal state if we can have death now? Mainländer answers: though he personally can find redemption in all political conditions, so that he does not need to bother with the ideal state, the same is not true for the masses, who need to live in the ideal state before they find redemption. Why, though, must they first live in such a state? To that question Mainländer responds somewhat cryptically: before we turn against life, we must learn to enjoy all that it has to offer. Only he who attempts to enjoy all the rotten fruits of this earth will see through its emptiness and discover for himself the true value of death."