To these people, unhappiness was a condition, an intolerable state of affairs. If pills could help, pills were taken. But pills were not going to change the fundamental problem in the construction. Wanting what you can´t have. Looking for self-worth in the mirror. Layering work on top of work and still wondering why you weren´t satisfied - before working some more.

Unhappiness is our element. We come to believe we can't function without it.

...it pointed to an alternative approach, a ‘negative path’ to happiness, that entailed taking a radically different stance towards those things that most of us spend our lives trying to avoid. It involved learning to enjoy uncertainty, embracing insecurity, stopping trying to think positively, becoming familiar with failure, even learning to value death. In short, all these people seemed to agree that in order to be truly happy, we might actually need to be willing to experience more negative emotions — or, at the very least to learn to stop running quite so hard from them.

The happier people can be, the unhappier they are.

our current mental-hygiene philosophy stresses the idea that people ought to be happy, that unhappiness is a symptom of maladjustment. Such a value system might be responsible for the fact that the burden of unavoidable unhappiness is increased by unhappiness about being unhappy.

A defect, as such, does not imply determinations in any direction. The individual's happiness is in the continuous unfolding of his experience, and also in the fruitfulness of his suffering. The criterion of his happiness is his power and permission to grow into his own self, with all that this involves. This, in turn, depends on other circumstances; the reality or mere ostensibility of his reception; the degree to which he is allowed, together with his defects and inherited birth constellations, to be integrated into his community; and the degree to which the community is permitted to become integrated into what he, the individual, represents.

The unhappy are egoistic, spiteful, unjust, cruel, and less capable of understanding each other than fools. Unhappiness does not bring people together but draws them apart, and even where one would fancy people should be united by the similarity of their sorrow, far more injustice and cruelty is generated than in comparatively placid surroundings.

Our idea of happiness may be the very thing that’s preventing us from being happy.

I would cling to unhappiness because it was a known, familiar state. When I was happier, it was because I knew I was on my way back to misery. I've never been convinced that happiness is the object of the game. I'm wary of happiness. <ref>{{cite news

How to Be Unhappy:

-stay inside all day
-move as little as possible
-spend more than you earn
-take yourself (and life) too seriously
-look for reasons why things won’t work
-always consume, never contribute
-resent the lucky and successful
-never say hello first
-be unreliable

Invert for happiness:

-get outside each day
-move: walk, exercise, dance
-spend less than you earn
-view life as play
-be the one who looks for solutions
-develop a bias to contribute and create
-learn from the lucky and successful
-be the first to say hello
-be reliable

She could never rid herself of the sense that unhappiness was a state of disease – of suffering as opposed to doing. To "do" – it hardly mattered what – would therefore be an escape, perhaps in some degree a remedy.

The happiness which is lacking makes one think even the happiness one has unbearable.

Something I strongly believe is that we mustn't allow the death of a person to be the cause of unhappiness. The reason for that is simple: if we let everyone who dies be a cause for unhappiness, that would mean people are being born to be unhappy. But the opposite in fact is true. People are always born for the sake of happiness.

Unhappiness is best defined as the difference between our talents and our expectations.