Ethics

"Beyond a given point man is not helped by more "knowing", but only by living and doing in a partly self-forgetful way."

"And truly it little matters what I say, this or that or any other thing. Saying is inventing. Wrong, very rightly wrong. You invent nothing, you think you are inventing, you think you are escaping, and all you do is stammer out your lesson, the remnants of a pensum one day got by heart and long forgotten, life without tears, as it is wept."

"It doesn’t matter whether the cultural hero-system is frankly magical, religious, and primitive or secular, scientific, and civilized. It is still a mythical hero-system in which people serve in order to earn a feeling of primary value, of cosmic specialness, of ultimate usefulness to creation, of unshakable meaning. They earn this feeling by carving out a place in nature, by building an edifice that reflects human value: a temple, a cathedral, a totem pole, a sky-scraper, a family that spans three generations. The hope and belief is that the things that man creates in society are of lasting worth and meaning, that they outlive or outshine death and decay, that man and his products count. When Norman O. Brown said that Western society since Newton, no matter how scientific or secular it claims to be, is still as “religious” as any other, this is what he meant: “civilized” society is a hopeful belief and protest that science, money and goods make man count for more than any other animal. In this sense everything that man does is religious and heroic, and yet in danger of being fictitious and fallible."

"Modern man is the victim of his own disillusionment; he has been disinherited by his own analytic strength. The characteristic of the modern mind is the banishment of mystery, of naive belief, of simple-minded hope. We put the accent on the visible, the clear, the cause-and-effect relation, the logical—always the logical. We know the difference between dreams and reality, between facts and fictions, between symbols and bodies. But right away we can see that these characteristics of the modern mind are exactly those of neurosis. What typifies the neurotic is that he “knows” his situation vis-à-vis reality. He has no doubts; there is nothing you can say to sway him, to give him hope or trust. He is a miserable animal whose body decays, who will die, who will pass into dust and oblivion, disappear forever not only in this world but in all the possible dimensions of the universe, whose life serves no conceivable purpose, who may as well not have been born, and so on and so forth. He knows Truth and Reality, the motives of the entire universe."

"All truths are against us. But we go on living, because we accept them in themselves, because we refuse to draw the consequences. Where is the man who has translated—in his behavior—a single conclusion of the lessons of astronomy, of biology, and who has decided never to leave his bed again out of rebellion or humility in the face of the sidereal distances or the natural phenomena? Has pride ever been conquered by the evidence of our unreality? And who was ever bold enough to do nothing because every action is senseless in infinity? The sciences prove our nothingness. But who has grasped their ultimate teaching? Who has become a hero of total sloth? No one folds his arms: we are busier than the ants and the bees. Yet if an ant, if a bee—by the miracle of an idea or by some temptation of singularity— were to isolate herself in the anthill or the hive, if she contemplated from outside the spectacle of her labors, would she still persist in her pains?"

"No one recovers from the disease of being born, a deadly wound if ever there was one. Yet it is with the hope of being cured of it some day that we accept life and endure its ordeals. The years pass, the wound remains."

"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."

"Life is quite unbearable for a human without the “risk and adventure” of a story-bound life. What we are looking for when we look for the “meaning of life” is the greater story. The unfortunate truth, suggested by science and vehemently denied by religion, is that there is no greater story. We may make up stories and allow them to shape our perceptions, but ultimately there is no story. We are all living in the epilogue of reality, or rather worse, because there never was a story. For many of us, our personal stories have run out—and it’s extremely difficult to push oneself into a new story once you see that all stories are vanity. It is like the difficulty of staying in a dream once one realizes one is dreaming."

"It is better for the genes of Darwin's wasp that the caterpillar should be alive, and therefore fresh, when it is eaten, no matter what the cost in suffering. If Nature were kind, She would at least make the minor concession of anesthetizing caterpillars before they were eaten alive from within. But Nature is neither kind nor unkind. She is neither against suffering nor for it. Nature is not interested in suffering one way or the other unless it affects the survival of DNA. It is easy to imagine a gene that, say, tranquilizes gazelles when they are about to suffer a killing bite. Would such a gene be favored by natural selection? Not unless the act of tranquilizing a gazelle improved that gene's chances of being propagated into future generations. It is hard to see why this should be so, and we may therefore guess that gazelles suffer horrible pain and fear when they are pursued to the death– as many of them eventually are."

"Whichever way man may look upon the earth, he is oppressed with the suffering incident to life. It would almost seem as though the earth had been created with malignity and hatred. If we look at what we are pleased to call the lower animals, we behold a universal carnage. We speak of the seemingly peaceful woods, but we need only look beneath the surface to be horrified by the misery of that underworld. Hidden in the grass and watching for its prey is the crawling snake which swiftly darts upon the toad or mouse and gradually swallows it alive; the hapless animal is crushed by the jaws and covered with slime, to be slowly digested in furnishing a meal. The snake knows nothing about sin or pain inflicted upon another; he automatically grabs insects and mice and frogs to preserve his life. The spider carefully weaves his web to catch the unwary fly, winds him into the fatal net until paralyzed and helpless, then drinks his blood and leaves him an empty shell. The hawk swoops down and snatches a chicken and carries it to its nest to feed its young. The wolf pounces on the lamb and tears it to shreds. The cat watches at the hole of the mouse until the mouse cautiously comes out, then with seeming fiendish glee he plays with it until tired of the game, then crunches it to death in his jaws. The beasts of the jungle roam by day and night to find their prey; the lion is endowed with strength of limb and fang to destroy and devour almost any animal that it can surprise or overtake. There is no place in the woods or air or sea where all life is not a carnage of death in terror and agony. Each animal is a hunter, and in turn is hunted, by day and night. No landscape is so beautiful or day so balmy but the cry of suffering and sacrifice rends the air. When night settles down over the earth the slaughter is not abated. Some creatures see best at night, and the outcry of the dying and terrified is always on the wind. Almost all animals meet death by violence and through the most agonizing pain. With the whole animal creation there is nothing like a peaceful death. Nowhere in nature is there the slightest evidence of kindness, of consideration, or a feeling for the suffering and the weak, except in the narrow circle of brief family life."

"It is as if a curtain had been drawn from before my eyes, and, instead of prospects of eternal life, the abyss of an ever open grave yawned before me. Can we say of anything that it exists when all passes away, when time, with the speed of a storm, carries all things onward,—and our transitory existence, hurried along by the torrent, is either swallowed up by the waves or dashed against the rocks? There is not a moment but preys upon you,—and upon all around you, not a moment in which you do not yourself become a destroyer. The most innocent walk deprives of life thousands of poor insects: one step destroys the fabric of the industrious ant, and converts a little world into chaos. No: it is not the great and rare calamities of the world, the floods which sweep away whole villages, the earthquakes which swallow up our towns, that affect me. My heart is wasted by the thought of that destructive power which lies concealed in every part of universal nature. Nature has formed nothing that does not consume itself, and every object near it: so that, surrounded by earth and air, and all the active powers, I wander on my way with aching heart; and the universe is to me a fearful monster, for ever devouring its own offspring."

"Birth was the death of him."

"[The parasite that causes malaria] edges through the cells of the stomach wall of the mosquito and forms a cyst which grows and eventually bursts to release hundreds of "sporozoites" into the body cavity of the mosquito [...] As far as we can tell, the parasite does not harm the mosquito [...] It has always seemed to me, though, that these growing cysts [...] must at least give the mosquito something corresponding to a stomach-ache."

"Fell Oestrus buries in her rapid course Her countless brood in stag, or bull, or horse; Whose hungry larva eats its living way, Hatch'd by the warmth, and issues into day."

"All infections, of whatever type, with no exceptions, are products of parasitic beings; that is, by living organisms that enter in other living organisms, in which they find nourishment, that is, food that suits them, here they hatch, grow and reproduce themselves."

"Some crass optimists attempt to justify procreation in the face of the risks by pointing to the option of suicide. Their argument is that if the person brought into existence finds the quality of his or her life to be unacceptably low there is a way of opting out of existence. These really are shallow words that belie the depth of suffering that precedes and precipitates suicide. The life drive is immensely powerful even when people are enduring unspeakable suffering. This is one reason why suicide is by no means an easy option. Another is that suicide causes great distress to the family and friends of the person who takes his or her own life. . . . One cannot be glib about that."

"[A] major difficulty in the parasite's life is the return to water. It is, therefore, of particular interest that the parasite appears to affect the behaviour of its hosts, and 'encourages' it to return to water. The mechanism by which this is achieved is obscure, but there are sufficient isolated reports to certify that the parasite does influence its hosts, and often suicidally for the host [...] One of the more dramatic reports describes an infected bee flying over a pool and, when about six feet over it, diving straight into the water. Immediately on impact the gordian worm burst out and swam into the water, the maimed bee being left to die."

"I cannot persuade myself that a beneficent and omnipotent God would have designedly created the Ichneumonidæ with the express intention of their feeding within the living bodies of Caterpillars, or that a cat should play with mice."

"There is an extremely thin line of demarcation between the ferment and the parasite."

"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."

"Let me repeat that these parasitic insects comprise ten percent of all known animal species. How can this be understood? Certainly we give our infants the wrong idea about their fellow creatures in the world. Teddy bears should come with tiny stuffed bearlice; ten percent of all baby bibs and rattles sold should be adorned with colorful blowflies, maggots, and screw-worms. What kind of devil’s tithe do we pay? What percentage of the world’s species that are not insects are parasitic? Could it be, counting bacteria and viruses, that we live in a world in which half the creatures are running from—or limping from—the other half?"

"In this strange and apparently cruel operation one circumstance is truly remarkable. The larva of the Ichneumon, though every day, perhaps for months, it gnaws the inside of the caterpillar, and though at last it has devoured almost every part of it except the skin and intestines, carefully all this time it avoids injuring the vital organs, as if aware that its own existence depends on that of the insect upon which it preys!"

"What keeps snails and flukes apart in evolution is their divergent future interests, and this is because they do not share reproductive propagules. What keeps host genes together with host genes — and parasite genes together with parasite genes - is that they do share future interests. Parasites, then, have led us to the solution to the paradox of the organism. The genes in an organism share desiderata lists. And this is simply because they submit to the same meiotic lottery and possess the same stochastic gametic destiny."

"The wing'd Ichneumon for her embryon young Gores with sharp horn the caterpillar throng. The cruel larva mines its silky course, And tears the vitals of its fostering nurse."

"Whoever looks at the insect world, at flies, aphides, gnats and innumerable parasites, and even at the infant mammals, must have remarked the extreme content they take in suction, which constitutes the main business of their life. If we go into a library or newsroom, we see the same function on a higher plane, performed with like ardor, with equal impatience of interruption, indicating the sweetness of the act. In the highest civilization the book is still the highest delight."

"It is only within the present epoch, that physiology and chemistry have reached the point at which they could offer a scientific foundation to agriculture; and it is only within the present epoch, that zoology and physiology have yielded any very great aid to pathology and hygiene. But within that time, they have already rendered highly important services by the exploration of the phenomena of parasitism. Not only have the history of the animal parasites, such as the tapeworms and the trichina, which infest men and animals, with deadly results, been cleared up by means of experimental investigations [...] but the terrible agency of the parasitic fungi and of the infinitesimally minute microbes, which work far greater havoc among plants and animals, has been brought to light."

"To choose a rough example, think of a thorn which has stuck in a finger and produces an inflammation and suppuration. Should the thorn be discharged with the pus, then the finger of another individual may be pricked with it, and the disease may be produced a second time. In this case it would not be the disease, not even its product, that would be transmitted by the thorn, but rather the stimulus which engendered it. Now supposing that the thorn is capable of multiplying in the sick body, or that every smallest part may again become a thorn, then one would be able to excite the same disease, inflammation and suppuration, in other individuals by transmitting any of its smallest parts. The disease is not the parasite but the thorn. Diseases resemble one another, because their causes resemble each other. The contagion in our sense is therefore not the germ or seed of the disease, but rather the cause of the disease. For example, the egg of a taenia is not the product of a worm disease even though the worm disease may have been the cause, which first gave rise to the taenia in the intestinal contents—nor of the individual afflicted with the worm disease, but rather of the parasitic body, which, no matter how it may have come into the world at first, now reproduces itself by means of eggs, and produces the symptoms of the worm disease, at least in part. It is not the seed of the disease; the latter multiplies in the sick organism, and is again excreted at the end of the disease."

"For better or worse, pessimism without compromise lacks public appeal. In all, the few who have gone to the pains of arguing for a sullen appraisal of life might as well never have been born. 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."

"Every night and every morn Some to misery are born; Every morn and every night Some are born to sweet delight; Some are born to sweet delight, Some are born to endless night."

"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 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."

"Creator of values, man is the delirious creature par excellence, victim of the belief that something exists, whereas he need merely hold his breath: everything stops; suspend his emotions: nothing stirs; suppress his whims: the world turns to ashes. Reality is a creation of our excesses, of our disproportions and derangements. Rein in your palpitations and the course of events slows down; without our ardors, space is ice. Time itself passes only because our desires beget that decorative universe which a jot of lucidity would lay bare. One touch of clearsightedness reduces us to our primal state: nakedness; a suspicion of irony strips us of that trumpery hope which let us dupe ourselves and devise illusion: every contrary path leads outside of life. Ennui is merely the beginning of such an itinerary... It makes us find time long, too long—unsuited to show us an end. Detached from every object, having nothing external to assimilate, we destroy ourselves in slow motion, since the future has stopped offering us a raison d'être. Ennui shows us an eternity which is not the transcendence of time, but its wreck; it is the infinity of souls that have rotted for lack of superstitions, a banal absolute where nothing any longer keeps things from turning in circles, in search of their own Fall. Life creates itself in delirium and is undone in ennui."

"Why does the Raven cry aloud and no eye pities her? Why fall the Sparrow & the Robin in the foodless winter? Faint! shivering they sit on leafless bush, or frozen stone Wearied with seeking food across the snowy waste; the little Heart, cold; and the little tongue consum'd, that once in thoughtless joy Gave songs of gratitude to waving corn fields round their nest. Why howl the Lion & the Wolf? why do they roam abroad? Deluded by summers heat they sport in enormous love And cast their young out to the hungry wilds & sandy desarts"

"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."

"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.”"

"That there is redemption to be found in an ecumenical nonexistence is an old idea on which Mainländer put a new face. For some it is a cherished idea, like that of a peaceful afterlife or progress toward perfection in this life. The need for such ideas comes out of the fact that existence is a condition with no redeeming qualities. If this were not so, none would need cherished ideas like an ecumenical nonexistence, a peaceful afterlife, or progress toward perfection in this life."

"Now this, bhikkhus, is the noble truth of suffering: birth is suffering, aging is suffering, illness is suffering, death is suffering; union with what is displeasing is suffering; separation from what is pleasing is suffering; not to get what one wants is suffering; in brief, the five aggregates subject to clinging are suffering."

"Count o’er the joys thine hours have seen, Count o’er thy days from anguish free, And know, whatever thou hast been, 'Tis something better not to be."

"Nanda, I do not extol the production of a new existence even a little bit; nor do I extol the production of a new existence for even a moment. Why? The production of a new existence is suffering. For example, even a little [bit of] vomit stinks. In the same way, Nanda, the production of a new existence, even a little bit, even for a moment, is suffering. Therefore, Nanda, whatever comprises birth, [namely] the arising of matter, its subsistence, its growth, and its emergence, the arising, subsistence, growth, and emergence of feeling, conceptualization, conditioning forces, and consciousness, [all that] is suffering. Subsistence is illness. Growth is old age and death. Therefore, Nanda, what contentment is there for one who is in the mother’s womb wishing for existence?"

"Consider too how a baby, like a shipwrecked sailor tossed ashore by the savage waves, lies on the ground naked, speechless, and utterly helpless, as soon as nature has cast it forth with pangs of labor from its mother's womb into the shores of light; and how it fills the place with its woeful wailings—as well it may, seeing that life holds so much sorrow in store for it."

"The essence of life is suffering, said the Buddha. At first glance this statement seems exceedingly morbid and pessimistic. It even seems untrue. After all, there are plenty of times when we are happy. Aren’t there? No, there are not. It just seems that way. Take any moment when you feel really fulfilled and examine it closely. Down under the joy, you will find that subtle, all-pervasive undercurrent of tension that no matter how great this moment is, it is going to end. No matter how much you just gained, you are inevitably either going to lose some of it or spend the rest of your days guarding what you have and scheming how to get more. And in the end, you are going to die; in the end, you lose everything. It is all transitory."

"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."

"Precisely because mortality and terminality are different things, jellyfish and other “immortal” beings that we find in nature are also terminal beings in my sense, as they are subject to the friction caused by their emergence. Ending through aging is just one of the forms that the terminal being takes. Even though the terminal being does not age, it is not circumvented; it adopts different forms. The problem, even with “eternal” organisms, is not that they will die, but the fact that they began. To begin is already to experience friction, to wear yourself out (naturally and socially, in the case of humans). Immortality will only manage to perpetuate attrition and terminality. If human life is characterized by discomfort, we don't have anything valuable enough to immortalize. The discourse about the terminal being could convey the idea that the solution is immortality, the non-ending of life. But even if a fairy appeared and bestowed immortality upon us, once we were born this would not solve the primordial ontological problem. After we have been born, immortality would be one more torture, an extension of the unwanted condition. Once we are born, it is better to die. If in this hypothetical immortality we were freed from pain, we would still have to face discouragement and moral impediment. Certainly, we would not be more ethical if we were immortal (we would be like the gods of paganism, eternally immoral)."

"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"."

"It is not necessary to postulate an ideal, eternal and immutable world to “negatively” evaluate this life, ethically and sensibly. Indeed, human life can be seen as terrible without needing any comparison with a better or sublime “other life”, but simply by virtue of its sheer impact (or discomfort) value as it manifests itself in humans. If I'm being tortured, or imprisoned in a concentration camp, that's pretty bad for its impact value, not compared to an ideal situation in which it wouldn't be happening. Suffering is punctual and sinks its teeth into human skin. This world does not “let us down” (by having frustrated some sublime ideal), but, quite simply, hurts and humiliates us. Auschwitz isn't horrible because it's compared to a stroll down the Champs Élysées. It's just horrible. Any suffering is concentrated in a point of my existence that dispenses with any comparison with a “better world”."

"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."

"The moments follow each other; nothing lends them the illusion of a content or the appearance of a meaning; they pass; their course is not ours; we contemplate that passage, prisoners of a stupid perception."

"In accordance with the NU-assumption [Negative Utilitarian assumption], I presuppose that satisfying preferences is ultimately not a valid option, because of impermanence and a deep phenomenological asymmetry between positive self-model moments and negative ones (NSMs) [Negative Self-models]. First, physical embodiment, impermanence and transience prevent any more permanent satisfaction of preferences (or a stable state in the self-model). In addition, the phenomenology of suffering is not a simple mirror-image of happiness, mainly because it involves a much higher urgency of change. In most forms of happiness this centrally relevant subjective quality which I have termed the “urgency of change” is absent, because they do not include any strong preference for being even more happy. In fact, a lot of what we describe as “happiness” may turn out to be a relief from the urgency of change. The subjective sense of urgency, in combination with the phenomenal quality of losing control and coherence of the phenomenal self, is what makes conscious suffering a very distinct class of states, not just the negative version of happiness. This subjective quality of urgency is also reflected in our widespread moral intuition that, in an ethical sense, it is much more urgent to help a suffering person than to make a happy person even happier."

"The fundamental fact of life that we need to understand is that human beings are able to desire intensely and unconditionally something that lacks value."

"There seems to me too much misery in the world. I cannot persuade myself that a beneficent & omnipotent God would have designedly created the Ichneumonidæ with the express intention of their feeding within the living bodies of caterpillars, or that a cat should play with mice."