Frases de Alain de Botton

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“Talvez seja verdade que nós não existimos realmente até que alguém note a nossa existência, que não dizemos nada até que alguém possa entender a essência daquilo que estamos dizendo, e que só estamos completamente vivos até sermos amados.”

“Não existe essa coisa de equilíbrio entre vida e trabalho. Tudo que vale a pena lutar desequilibra sua vida.”

“Ama seus filhos e eles serão capazes de superar você. Ignorar seus filhos e eles vão ser obcecados por você por toda a vida.”

“O momento em que choramos num filme não é aquele em que as coisas são tristes mas quando se tornam mais bonitas que aquilo que esperávamos que viessem a ser.”

“A nossa maior prova de lealdade para com outra pessoa é a nossa monstruosa deslealdade com todos os outros.”

“É um sinal de que duas pessoas tenham parado de amar uma a outra (ou pelo menos parado de desejar fazer o esforço que constitui noventa por cento do amor)quando não são mais capazes de transformar diferenças em piadas.”

“Talvez as pessoas mais fáceis de se apaixonar são aqueles sobre os quais não sabemos nada.”

“As pessoas nunca são totalmente boas ou más, o que significa que amá-las ou odiá-las tem necessariamente em sua base um elemento subjetivo e talvez ilusionista.”

“Trancados em nossos casulos privados, a mídia passou a ser a principal maneira de imaginar como são as outras pessoas, e, como consequência, esperamos que todos os estranhos sejam assassinos, golpistas ou pedófilos -o que reforça o impulso de confiar apenas nos poucos indivíduos que já foram selecionados por redes familiares e de classe.”

“Não era mais a sua ausência que me feria, mas minha crescente indiferença a isso.”

“Raramente nos apaixonamos sem nos sentirmos tão atraídos por aquilo que é objectivamente saudável no ser amado como por aquilo que é interessantemente errado nele.”

“Tendemos a nos apegar a uma noção fixa das emoções, como se existisse uma linha entre amar e não amar que pudesse ser cruzada somente duas vezes, no início e no fim de um relacionamento, em vez de transposta minuto a minuto.”

“Há um anseio por uma retorno ao tempo em que não precisávamos fazer escolhas, livres do remorso pela inevitável perda que toda escolha (no entanto maravilhosa) acarreta.”

“Escrever um livro tem a mesma dose de ansiedade que contar uma anedota e ter que esperar vários anos para saber se teve ou não piada.”

“Nunca é tarde para aprender algumas coisas básicas e embaraçosamente óbvias sobre si mesmo.”

“Nós somos mais inteligentes que aquilo que supomos, e ainda assim a consciência da insanidade do amor nunca salvou ninguém da doença.”

“Existe uma grande ânsia de retorno a um tempo em que não são necessárias escolhas, livre de remorsos da inevitável perda que todas as escolhas (embora maravilhosas) possam implicar.”

“O que nós procuramos, ao nível mais profundo, é assemelhar interiormente, mais do que possuir fisicamente, os objectos e lugares que nos tocam através da sua beleza.”

“Nós nos sentimos culpados por tudo o que ainda não lemos, mas deixamos de notar que já lemos muito mais que Agostinho ou Dante, ignorando desse modo, que o problema está sem dúvida em nossa maneira de assimilar, não na extensão de nosso consumo.”

“As religiões (…) sabem que a existência de uma plateia ajuda a sustentar a bondade. (…) Por mais sinistra que a ideia de semelhante vigilância pareça a princípio, na realidade pode ser tranquilizador viver como se alguém estivesse o tempo todo observando e esperando o melhor de nós.”

“O que é a experiência? Algo que quebra uma rotina educada e por um breve período nos permite testemunhar coisas com a sensibilidade aumentada que nos concede a novidade, o perigo, ou a beleza. As amizades nutridas somente por jantares ocasionais jamais terão a profundidade daquelas formadas numa viagem ou numa universidade.”

“You’re not upset.’ ‘I am.’ ‘You deserve to be.”

“In their different ways, art and philosophy help us, in Schopenhauer's words, to turn pain into knowledge.”

“This ideal University of Life … would never take the importance of culture for granted. It would know that culture is kept alive by a constant respectful questioning—not by an excessive and snobbish attitude of respect. Therefore, rather than leaving it hanging why one was reading Anna Karenina or Madame Bovary, an ideal course covering nineteenth-century literature would ask plainly “What is it that adultery ruins in a marriage?” Students in the ideal University of Life would end up knowing much the same material as their colleagues in other institutions, they would simply have learned it under a very different set of headings.”

“It is striking how much more seriously we are likely to be taken after we have been dead a few centuries.”

“[These entrepreneurs] were writing their stories in a subgenre of contemporary fiction, the business plan, and populating them with characters endowed with deeply implausible personalities, an oversight which would eventually be punished not by a scathing review, … but by a lack of custom.”

“The start of work means the end to freedom, but also to doubt, intensity and wayward desires. The accountant’s ten thousand possibilities have been reduced to an agreeable handful. She has a business card which she hands over in meetings and which tells other people—and, more meaningfully perhaps, reminds her—that she is a Business Unit Senior manager, rather than a vaporous transient consciousness in an incidental universe. How satisfying it is to be held in check by the assumptions of colleagues, instead of being forced to contemplate, in the loneliness of the early hours, all that one might have been and now never will be. … Life is no longer mysterious, sad, haunting, touching, confusing or melancholy; it is a practical stage for clear-eyed action.”

“In reality, the likelihood of reaching the pinnacle of capitalist society today is only marginally better than were the chances of being accepted into the French nobility four centuries ago, though at least an aristocratic age was franker, and therefore kinder, about the odds. It did not relentlessly play up the possibilities open to all, … and so, in turn, did not cruelly equate an ordinary life with a failed one.”

“Death is hard to keep in mind when there is work to be done. … Work does not by its nature permit us to do anything other than take it too seriously. It must destroy our sense of perspective, and we should be grateful to it for precisely this reason, for allowing us to mingle ourselves promiscuously with events, for letting us wear thoughts of our own death and the destruction of our enterprises with beautiful lightness, as mere intellectual propositions. … We function of the basis of a necessary myopia. Therein is the sheer energy of existence, a blind will no less impressive than that which we find in a moth arduously crossing a window ledge, … refusing to contemplate the broader scheme in which he will be dead by nightfall. The arguments for our triviality and vulnerability are too obvious, too well known and tedious to rehearse. What is interesting is that we may take it upon ourselves to approach tasks with utter determination and gravity even when their wider non-sense is clear. The impulse to exaggerate the significance of what we are doing, far from being an intellectual error, is really life itself coursing through us.”

“It would scarcely be acceptable, for example, to ask in the course of an ordinary conversation what our society holds to be the purpose of work.”

“By travelling across frontiers, on horseback and in the imagination, Montaigne invited us to to exchange local prejudices and the self division they induced for less constraining identities as citizens of the world.”

“I wondered aloud to Renae why in our society the greatest sums of money tended to accrue from the sale of the least meaningful things, and why the dramatic improvements in efficiency and productivity at the heart of the Industrial Revolution so seldom extended beyond the provision of commonplace material goods. … I told Renae that our robots and engines were delivering the lion’s share of their benefits at the base of our pyramid of needs, that we were evident experts at swiftly assembling confectionery and yet we were still searching for reliable means of generating emotional stability or marital harmony.”

“The great defect, for Chamfort, consisted in the public’s reluctance to submit its thinking to the rigors of rational examination, and its tendency to rely instead on intuition, emotion, and custom. “One can be certain that every generally held idea, every received notion, will be an idiocy, because it has been able to appeal to a majority,” the Frenchman observed, adding that what is flatteringly called common sense is usually little more than common nonsense, suffering as it does from simplification and illogicality, prejudice and shallowness: “The most absurd customs and the most ridiculous ceremonies are everywhere excused by an appeal to the phrase, but that’s the tradition.””

“Socrates compared living without thinking systematically to practicing an activity like pottery or shoemaking without following or even knowing of technical procedures. One would never imagine that a good pot or shoe would result from intuition alone; why then assume that the more complex task of directing one’s life could be undertaken without any sustained reflection on premises or goals? Perhaps because we don’t believe that directing our lives is in fact complicated. Certain difficult activities look very difficult from the outside, while other equally difficult activities look very easy. Arriving at sound views on how to live falls into the second category, making a pot or a shoe into the first.”

“Our greatest furies spring from events which violate our sense of the ground of our existence.”

“Our minds are susceptible to the influence of external voices, telling us what we require to be satisfied, voices that may drown our the faint sounds emitted from our souls, and distract us from the careful, arduous task of accurately naming our priorities.”

“It would be foolish to describe the logistics hub as merely ugly, for it has the horrifying, soulless, immaculate beauty characteristic of many of the workplaces of the modern world.”

“It seemed too easy to claim that there was nothing new under the sun, that … our spear-wielding ancestors had been as wise and good as ourselves and that the onward march of rational thought had brought with it nothing but tragedy. Did any of these arguments take into account Ariane’s profile on her way up? Did they credit the impeccable logic of her hydraulic systems? And most of all, did not such bromides merely betray the resentment of a defeated and unimaginative class? I felt my allegiances shift to the engineers and technicians around me, these new medicine men who often sported baseball caps, and had a tendency towards unsophisticated humour. What astonishing creatures they were! What extraordinary horizons they had opened up!”

“Someone who has thought rationally and deeply about how the body works is likely to arrive at better ideas about how to be healthy than someone who has followed a hunch. Medicine presupposes a hierarchy between the confusion the layperson will be in about what is wrong with him, and the more accurate knowledge available to doctors reasoning logically. … At the heart of Epicureanism is the thought that we are as bad at answering the question “What will make me happy?” as “What will make me healthy?””

“Year-end financial statements … express a truth about office life which is no less irrefutable—yet also, in the end, no less irrelevant or irritating—than an evolutionary biologist’s proud reminder that the purpose of existence lies in the propagation of our genes.”

“The greatest works of art speak to us without knowing us.”

“To look at the paper is to raise a seashell to one’s ear and to be overwhelmed by the roar of humanity.”

“Workers were occupied with the ancient task of trying to stay alive, which simply happened to require, in a consumer economy overwhelmingly based on the satisfaction of peripheral desires, a series of activities all to easily confused with clownishness.”

“He was reminded of a Dutch book whose moral he often returned to: De Schoonheid van hoogspanningslijnen in het Hollandse landschap, written by a couple of academics in Rotterdam University, Anne Kieke Backer and Arij de Boode. The Beauty of Electricity Pylons in the Dutch Landscape was a defence of the contribution of transmission engineering to the visual appeal of Holland, referencing the often ignored grandeur of the towers on their march from power stations to cities. Its particular interest for Ian, however, lay in its thesis about the history of the Dutch relationship to windmills, for it emphasised that these early industrial objects had originally been felt to have all the pylons’ threateningly alien qualities, rather than the air of enchantment and playfulness now routinely associated with them. They had been denounced from pulpits and occasionally burnt to the ground by suspicious villagers. The re-evaluation of the windmills had in large part been the work of the great painters of the Dutch Golden Age, who, moved by their country’s dependence on the rotating utilitarian objects, gave them pride of place in their canvases, taking care to throw their finest aspect into relief, like their resilience during storms and the glint of their sails in the late afternoon sun. … It would perhaps be left to artists of our own day to teach us to discern the virtues of the furniture of contemporary technology.”

“It is by finding out what something is not that one comes closest to understanding what it is.”

“I left Symons’s company newly aware of the unthinking cruelty discreetly coiled within the magnanimous bourgeois assurance that everyone can discover happiness through work and love. It isn’t that these two entities are invariably incapable of delivering fulfilment, only that they almost never do so. And when an exception is represented as a rule, our individual misfortunes, instead of seeming to us quasi-inevitable aspects of life, will weigh down on us like particular curses. In denying the natural place reserved for longing and error in the human lot, the bourgeois ideology denies us the possibility of collective consolation for our fractious marriages and our unexploited ambitions, and condemns us instead to solitary feelings of shame and persecution for having stubbornly failed to become who we are.”

“Happiness may be difficult to obtain. The obstacles are not primarily financial.”

“Two centuries ago, our forbears would have known the precise history and origin of nearly every one of the limited number of things they ate and owned, as well as of the people and tools involved in their production. … The range of items available for purchase may have grown exponentially since then. but our understanding of their genesis has diminished almost to the point of obscurity. We are now as imaginatively disconnected from the manufacture and distribution of our goods as we are practically in reach of them, a process of alienation which has stripped us of myriad opportunities for wonder, gratitude and guilt.”

“Newspapers are being read all around. The point is not, of course, to glean new information, but rather to coax the mind out of its sleep-induced introspective temper.”

“Aside from the equation it draws between making money and being good, the modern ideal of a successful life posits a further linkage between making money and being happy. This latter association rests on … assumptions. First, it is presumed that identifying what will make us happy is not an inordinately difficult task. Just as our bodies typically know what they need in order to be healthy… so, too, the theory goes, can our minds to be relied upon to understand what we should aim for so as to flourish as whole human beings. … Second, it is taken for granted that the enormous range of … consumer goods available to modern civilization is not merely a gaudy, enervating show responsible for stoking desires bearing little relevance to our welfare, but is, rather, a helpful array of potentialities and products, capable of satisfying some of our most important needs.”