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.
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.
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...
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.
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.
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.
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.
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.
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.