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" "All of life's unpleasant experiences – when we make fools of ourselves, act thoughtlessly, or lapse in our observance of some virtue – should be regarded as mere external accidents which can't affect the substance of our soul. We should see them as toothaches or calluses of life, as things that bother us but remain outside us (even though they're ours), or that only our organic existence need consider and our vital functions worry about.
When we achieve this attitude, which in essence is that of the mystics, we're protected not only from the world but also from ourselves, for we've conquered what is foreign in us, contrary and external to us, and therefore our enemy.
Horace said* that the just man will remain undaunted, even if the world crumbles all around him. Although the image is absurd, the point is valid. Even if what we pretend to be (because we coexist with others) crumbles around us, we should remain undaunted – not because we're just, but because we're ourselves, and to be ourselves means having nothing to do with external things that crumble, even if they crumble right on top of what for them we are.
For superior men, life should, life should be a dream that spurns confrontations.
Fernando Pessoa (13 June 1888 – 30 November 1935) was a Portuguese poet and writer, most of whose work was published posthumously. He wrote frequently under heteronyms, alter egos with developed personalities, biographies, jobs, habits, attitudes, addresses, etc., who sometimes quoted and interacted with each other and other people.
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M-am ferit întodeauna cu groază să mă fac înţeles.A fi înţeles înseamnă a te prostitua.Îmi place mai degrabă să fiu luat în serios,aşa cum nu sunt,şi să fiu ignorat omeneşte,decent,aşa cum sunt în mod firesc.
Nimic nu m-ar putea indigna mai mult decât dacă ceilalţi colegi de birou m-ar crede diferit de ei.vreau să gust în taină ironia de a niu fi în ochii lor diferit de ei.Vreau să îndur supliciul de a-i vedea că mă consideră la fel ca ei şi să îndur crucificarea de a nu fi cu nimic diferit.Există martiraje mai subtile decât cele la care s-au supus sfinţii şi schimnicii.există suplicii ale inteligenţei care seamănă cu supliciile trupului sau cele ale dorinţei.Şi în unele,şi în altele ajungi să cunoşti o anumită voluptate.