Lubomira

“As victims of hurt, we frequently don't bring up what ails us, because so many wounds look absurd in the light of day.”
― Alain de Botton, Religion for Atheists: A Non-Believer's Guide to the Uses of Religion

“Epicurus founded a school of philosophy which placed great emphasis on the importance of pleasure. "Pleasure is the beginning and the goal of a happy life," he asserted, confirming what many had long thought, but philosophers had rarely accepted. Vulgar opinion at once imagined that the pleasure Epicurus had in mind involved a lot of money, sex, drink and debauchery (associations that survive in our use of the word 'Epicurean'). But true Epicureanism was more subtle. Epicurus led a very simple life, because after rational analysis, he had come to some striking conclusions about what actually made life pleasurable - and fortunately for those lacking a large income, it seemed that the essential ingredients of pleasure, however elusive, were not very expensive.

The first ingredient was friendship. 'Of all the things that wisdom provides to help one live one's entire life in happiness, the greatest by far is the possession of friendship,' he wrote. So he bought a house near Athens where he lived in the company of congenial souls. The desire for riches should perhaps not always be understood as a simple hunger for a luxurious life, a more important motive might be the wish to be appreciated and treated nicely. We may seek a fortune for no greater reason than to secure the respect and attention of people who would otherwise look straight through us. Epicurus, discerning our underlying need, recognised that a handful of true friends could deliver the love and respect that even a fortune may not.

Epicurus and his friends located a second secret of happiness: freedom. In order not to have to work for people they didn't like and answer to potentially humiliating whims, they removed themselves from employment in the commercial world of Athens ('We must free ourselves from the prison of everyday affairs and politics'), and began what could best have been described as a commune, accepting a simpler way of life in exchange for independence. They would have less money, but would never again have to follow the commands of odious superiors.

The third ingredient of happiness was, in Epicurus's view, to lead an examined life. Epicurus was concerned that he and his friends learn to analyse their anxieties about money, illness, death and the supernatural. There are few better remedies for anxiety than thought. In writing a problem down or airing it in conversation we let its essential aspects emerge. And by knowing its character, we remove, if not the problem itself, then its secondary, aggravating characteristics: confusion, displacement, surprise. Wealth is of course unlikely ever to make anyone miserable. But the crux of Epicurus's argument is that if we have money without friends, freedom and an analysed life, we will never be truly happy. And if we have them, but are missing the fortune, we will never be unhappy.”
― Alain de Botton

“Затова пък, намереше ли [Сапожников] каквото търси, всеки използваше идеята му, без да се посочва източникът ѝ – и в науката, и – колкото и да е странно – в изкуството: добавяха просто към ястието друга гарнитура и го поднасяха на клиента. Сапожников беше нещо като олицетворен научен и всякакъв друг фолклор. А както е известно, фолклорът е не само безименно, но и безстопанствено имущество. Сапожников беше безстопанствено имущество. Да бяха казвали поне по някое благодаря! Но и благодаря не казваха. Би било признак на непоследователност. А както ние с вас разбираме, главното качество на бездарността е да бъде последователна, тоест да не приема коригиращи сигнали отвън.”
― Михаил Анчаров, Самшитовый лес

“На екрана изскочи някаква балетна двойка. Той беше по трико, а тя – с шалвари. Известно време балерината, разтъпквайки се, обикаляше около партньора си, сякаш се прицелваше. После се засили и скочи върху него. Но той не ѝ се даде, ами я отхвърли ловко. Тя обаче отново се метна върху него и се вкопчи като кърлеж. Тогава той започна да се бори с нея, като се опитваше да се отскубне, но тя не се даваше. Колкото и да я въртеше, да я мяташе и подхвърляше във въздуха, нищо не можа да постигне. Тогава не му остана друго, освен да я вдигне и отнесе зад кулисите, за да я довърши там под воя на медните инструменти и гърма на барабана.”
― Михаил Анчаров, Самшитовый лес