Son Tyron

“Above all, do not lie to yourself. A man who lies to himself and listens to his own lie comes to a point where he does not discern any truth either in himself or anywhere around him, and thus falls into disrespect towards himself and others. Not respecting anyone, he ceases to love, and having no love, he gives himself up to passions and coarse pleasures in order to occupy and amuse himself, and in his vices reaches complete beastiality, and it all comes from lying continually to others and himself. A man who lies to himself is often the first to take offense. it sometimes feels very good to take offense, doesn't it? And surely he knows that no one has offended him, and that he himself has invented the offense and told lies just for the beauty of it, that he has exaggerated for the sake of effect, that he has picked up on a word and made a mountain out of a pea--he knows all of that, and still he is the first to take offense, he likes feeling offended, it gives him great pleasure, and thus he reaches the point of real hostility...”
― Fyodor Dostoevsky, The Brothers Karamazov

“He assumed that Audun, who obviously knew whether or not he had murdered Holger, believed it was possible that Arvid’s nephew was guilty. There were two problems with this: first, of course, Raimund knew that the blood-soaked clothes came from the unsolved murder of a jeweller four years earlier, a crime that Arvid was guilty of. Secondly, Arvid had not seen the boy since that bloody night in 1505. Back then the boy had been ten years old; now he would be fourteen and probably more man than boy. Arvid wondered if he would recognise Raimund even if he saw him. Nonetheless, given the circumstances, he knew he had better be helpful, not least because he was somewhat scared of the huntsman.”
― Robert Reid, The Thief

“And when I’d settled down, I considered the possibility that I wasn’t yet ready to ask for the love of anyone because I had yet to learn how to truly love myself.  ”
― Steven Decker, Addicted to Time

“In particular those who are condemned to stagnation are often pronounced happy on the pretext that happiness consists in being at rest. This notion we reject, for our perspective is that of existentialist ethics. Every subject plays his part as such specifically through exploits or projects that serve as a mode of transcendence; he achieves liberty only through a continual reaching out towards other liberties. There is no justification for present existence other than its expansion into an indefinitely open future. Every time transcendence falls back into immanence, stagnation, there is a degradation of existence into the ‘en-sois’ – the brutish life of subjection to given conditions – and of liberty into constraint and contingence. This downfall represents a moral fault if the subject consents to it; if it is inflicted upon him, it spells frustration and oppression. In both cases it is an absolute evil. Every individual concerned to justify his existence feels that his existence involves an undefined need to transcend himself, to engage in freely chosen projects.”
― Simone de Beauvoir, The Second Sex