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The truth is that men can have several sorts of pleasure. The true pleasure is the one for which they abandon the other.
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In reality, every reader is, while reading, the reader of his own self.
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Even from the simplest, the most realistic point of view, the countries which we long for occupy, at any given moment, a far larger place in our actual life than the country in which we happen to be.
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To achieve accurate knowledge of others, if such a thing were possible, we could only ever arrive at it through the slow and unsure recognition of our own initial optical inaccuracies. However, such knowledge is not possible: for, while our vision of others is being adjusted, they, who are not made of mere brute matter, are also changing; we think we have managed to see them more clearly, but they shift; and when we believe we have them fully in focus, it is merely our older images of them that we have clarified, but which are themselves already out of date.
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Reading is that fruitful miracle of a communication in the midst of solitude.
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They like my books better in England than in France; a translation would be very successful there.
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In summoning even the wisest of physicians to our aid, it is probably that he is relying upon a scientific "truth", the error of which will become obvious in just a few years' time.
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The stellar universe is not so difficult to understand as the real actions of other people, especially of the people with whom we are in love.
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... in love, barriers cannot be destroyed from the outside by the one to whom the cause despair, no matter what he does; and it isonly when he is no longer concerned with them that, suddenly, as a result of work coming from elsewhere, accomplished within the one who did not love him, these barriers, formerly attacked without success, fall futilely.
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A man of letters, merely by reading a phrase, can estimate exactly the literary merit of its author.
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It is not only by dint of lying to others, but also of lying to ourselves, that we cease to notice that we are lying.
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For the writer as well as for the painter, style is not a question of technique, but of vision.
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Our virtues themselves are not free and floating qualities over which we retain a permanent control and power of disposal; they come to be so closely linked in our minds with the actions in conjunction with which we have made it our duty to exercise them that if we come to engage in an activity of a different kind, it catches us off guard and without the slightest awareness that it might involve the application of those same virtues.
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For often I have wished to see a person again without realising that it was simply because that personal recalled to me a hedge of hawthorns in blossom, and I have been led to believe, and to make someone else believe, in a renewal of affection, by what was no more than an inclination to travel.
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To a great extent, suffering is a sort of need felt by the organism to make itself familiar with a new state, which makes it uneasy, to adapt its sensibility to that state.
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We become moral when we are unhappy.
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We believe we can change things according to our wishes because that's the only happy solution we can see. We don't think of what usually happens and what is also a happy solution; things don't change, but by and by our wishes change.
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We were resigned to suffering, thinking that we loved outside ourselves, and we perceive that our love is a function of our sorrow, that our love perhaps is our sorrow.