Wars are fought for the benefit of oligarchs, triumphs bought with the blood of peons.
Facts do not find their way into the world in which our beliefs reside; they did not produce our beliefs, they do not destroy them; they may inflict on them the most constant refutations without weakening them, and an avalanche of afflictions or ailments succeeding one another without interruption in a family will not make it doubt the goodness of its God or the talent of its doctor.
When one becomes for an instant one's former self, that is to say different from what one has been for some time past, one's sensibility, being no longer dulled by habit, receives from the slightest stimulus vivid impressions which make everything that has preceded them fade into insignificance, impressions to which, because of their intensity, we attach ourselves with the momentary enthusiasm of a drunkard.
Knowing does not always allow us to prevent, but at least the things that we know, we hold them, if not in our hands, but at leastin our thoughts where we may dispose of them at our whim, which gives us the illusion of power over them.
It is the tragedy of other people that they are to us merely showcases for the very perishable collections of our own mind.
What an abyss of uncertainty, whenever the mind feels overtaken by itself; when it, the seeker, is at the same time the dark region through which it must go seeking and where all its equipment will avail it nothing. Seek? More than that: create. It is face to face with something which does not yet exist, which it alone can make actual, which it alone can bring into the light of day.
It is up to my spirit to find the truth. But how? Grave uncertainty, each time the spirit feels beyond its own comprehension; whenit, the explorer, is altogether to obscure land that it must search and where all its baggage is of no use. To search? That is not all: to create.
They like my books better in England than in France; a translation would be very successful there.
It seems that certain transcendental realities emit rays to which the masses are sensitive. That is how, for example, when an event takes place, when at the front an army is in danger, or defeated, or victorious, the rather obscure news which the cultivated man does not quite understand, excite in the masses an emotion which surprises him and in which, once the experts have informed him of the actual military situation, he recognizes the populace's perception of that "aura" surrounding great events and visible for hundreds of kilometers.
Even the simple act that we call "going to visit a person of our acquaintance" is in part an intellectual act. We fill the physical appearance of the person we see with all the notions we have about him, and in the totality of our impressions about him, these notions play the most important role.
We scornfully decline, because of one whom we love and who will some day be of so little account, to see another who is of no account to-day, with whom we shall be in love to-morrow, with whom we might, perhaps, had we consented to see her now, have fallen in love a little earlier and who would thus have put a term to our present sufferings, bringing others, it is true, in their place.
We say that we often see animals in our dreams, but we forget that almost always we are ourselves animals therein, deprived of that reasoning power which projects upon things the light of certainty; on the contrary we bring to bear on the spectacle of life only a dubious vision, extinguished anew every moment by oblivion, the former reality fading before that which follows it as one projection of a magic lantern fades before the next as we change the slide.
There are people whose faces assume an unaccustomed beauty and majesty the moment they cease to look out of their eyes.
Habit! that skilful but slow-moving arranger who begins by letting our minds suffer for weeks on end in temporary quarters, but whom our minds are none the less only too happy to discover at last, for without it, reduced to their own devices, they would be powerless to make any room seem habitable.
A man may have spent his life among the great ones of the earth, who to him have been merely boring relatives or tedious acquaintances because a familiarity engendered in the cradle had stripped them of all glamour in his eyes.
The particulars of life do not matter to the artist; they merely provide him with the opportunity to lay bare his genius.
People who laugh so heartily at what they themselves have said, when it is not funny, dispense us accordingly, by taking upon themselves the responsibility for the mirth, from joining in it.
There is probably no one, however rigid his virtue, who is not liable to find himself, by the complexity of circumstances, living at close quarters with the very vice which he himself has been most outspoken in condemning -- without altogether recognizing it beneath the disguise of ambiguous behavior which it assumes in his presence.
A language which we do not know is a fortress sealed.
If, I can someday see M. Claude Monet's garden, I feel sure that I shall see something that is not so much a garden of flowers as of colours and tones, less an old-fashioned flower garden than a colour garden, so to speak, one that achieves an effect not entirely nature's, because it was planted so that only the flowers with matching colours will bloom at the same time, harmonized in an infinite stretch of blue or pink.
Most of the supposed expressions of our feelings merely relieve us of them by drawing them out of us in an indistinct form that does not teach us to know them.
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.
We are able to find everything in our memory, which is like a dispensary or chemical laboratory in which chance steers our hand sometimes to a soothing drug and sometimes to a dangerous poison.
People can have many different kinds of pleasure. The real one is that for which they will forsake the others.
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.
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