Alain de Botton

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.

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.

I … thought about societies where exceptional fortunes are built up in industries with very little connection to out sincere and significant needs, industries where it is difficult to escape from the disparity between a seriousness of means and a triviality of ends.

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 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.

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.

To cut out every negative root would simultaneously mean choking off positive elements that might arise from it further up the stem of the plant.

We should not feel embarrassed by our difficulties, only by our failure to grow anything beautiful from them.

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

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.”

Rage is caused by a conviction, almost comic in its optimistic origins (however tragic in its effects), that a given frustration has not been written into the contract of life.

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.

We don't exist unless there is someone who can see us existing, what we say has no meaning until someone can understand, while to be surrounded by friends is constantly to have our identity confirmed; their knowledge and care for us have the power to pull us from our numbness. In small comments, many of them teasing, they reveal they know our foibles and except them and so, in turn, accept that we have a place in the world.