Simone de Beauvoir

I was too much of an extremist to be able to live under the eye of God and at the same time say both yes and no to life

One night I summoned God, if He really existed, to show Himself to me. He didn't, and I never addressed another word to Him. In my heart of hearts I was very glad He didn't exist. I should have hated it if what was going on here below had had to end up in eternity.

Life is occupied in both perpetuating itself & in surpassing itself; if all it does is maintain itself, then living is only not dying, & human existence is indistinguishable from an absurd vegetation; a life justifies itself only if its effort to perpetuate itself is integrated into its surpassing & if this surpassing has no other limits than those which the subject assigns himself.

There is something in the New York air that makes sleep useless.

I hadn't known Chancel very well, but ten days earlier I had seen him laughing with the others around the Christmas tree. Maybe Robert was right; the distance between the living and the dead really isn't very great. And yet, like myself, those future corpses who were drinking their coffee in silence appeared ashamed to be so alive.

A normal existence - what could be more irrational? It's fantastic the number of things you're forced not to think about in order to go from one end of the day to the other without jumping the track! And the number of memories that have to be driven from your mind, and truths that have to be evaded! "That's why I'm afraid to leave,' I said to myself. In Paris, near Robert, I manage without too much difficulty to avoid the traps; I carefully mark them, and there are alarm bells to warn me of dangers. But alone, under an unknown sky, what would happen to me? What truths would come suddenly to blind me? What chasms would open before me? Oh yes, chasms close, truths fade out - that is sure and certain; I've seen it happen often enough before. We're like those earthworms one vainly cuts in two, or those lobsters whose legs grow back again. But the moment of false agony, the moment you'd rather die than mend yourself once again - when I think of it, I lose heart. I try to reason with myself: 'Why should anything happen to me? But why shouldn't anything happen to me?' It's never safe to go off the beaten path. It's true, I feel a little stifled here, but you get used to being stifled. And a habit is never bad, despite what they say.

In the face of an obstacle which it is impossible to overcome, stubbornness is stupid. If I persist in beating my fist against a stone wall, my freedom exhausts itself in this useless gesture without succeeding in giving itself a content. It debases itself in a vain contingency. Yet, there is hardly a sadder virtue than resignation. It transforms into phantoms and contingent reveries projects which had at the beginning been set up as will and freedom. A young man has hoped for a happy or useful or glorious life. If the man he has become looks upon these miscarried attempts of his adolescence with disillusioned indifference, there they are, forever frozen in the dead past. When an effort fails, one declares bitterly that he has lost time and wasted his powers. The failure condemns that whole part of ourselves which we had engaged in the effort. It was to escape this dilemma that the Stoics preached indifference. We could indeed assert our freedom against all constraint if we agreed to renounce the particularity of our projects. If a door refuses to open, let us accept not opening it and there we are free. But by doing that, one manages only to save an abstract notion of freedom. It is emptied of all content and all truth. The power of man ceases to be limited because it is annulled. It is the particularity of the project which determines the limitation of the power, but it is also what gives the project its content and permits it to be set up. There are people who are filled with such horror at the idea of a defeat that they keep themselves from ever doing anything. But no one would dream of considering this gloomy passivity as the triumph of freedom

The thing that attracted me about philosophy was that it went straight to essentials. I had never liked fiddling detail; I perceived the general significance of things rather than their singularities, and I preferred understanding to seeing; I had always wanted to know everything; philosophy would allow me to appease this desire, for it aimed at total reality;philosophy went right to the heart of truth and revealed to me, instead of an illusory whirlwind of facts or empirical laws, an order, a reason, a necessity in everything.

(About Sartre...)His death does not separate us. My death will not bring us together again. That is how things are. It is in itself splendid that we were able to live our lives in harmony for so long.

Have you ever felt in your inmost being, the conscience of others?' again she was trembling, the words were not releasing her. 'It's intolerable you know

God! when you think of all the things you could do and yet somehow never do! All the opportunities you let slip by! The idea, the inspiration just doesn't come fast enough. Instead of being open, you're closed up tight. Thats's the worst sin of all - the sin of omission.

I should like to be the landscape which I am contemplating, I should like this sky, this quiet water to think themselves within me, that it might be I whom they express in flesh and bone, and I remain at a distance. But it is also by this distance that the sky and the water exist before me. My contemplation is an excruciation only because it is also a joy. I can not appropriate the snow field where i slide. It remains foreign, forbidden, but I take delight in this very effort toward an impossible possession. I experience it as a triumph, not as a defeat.

All she had to do was make the simplest of gestures - open her hands and let go her hold. She lifted one hand and moved the fingers of it; they responded, in surprise and obedience, and this obedience of a thousand little unsuspected muscles was in itself a miracle. Why ask for more?

As long as there have been men and they have lived, they have all felt this tragic ambiguity of their condition, but as long as there have been philosophers and they have thought, most of them have tried to mask it.

The day had been spent in the expectation of these hours, and now they were crumbling away, becoming, in their turn, another period of expectancy...It was a journey without end, leading to an indefinite future, eternally shifting just as she was reaching the present.

The continuous work of our life,_ says Montaigne, __s to build death._ He quotes the Latin poets: Prima, quae vitam dedit, hora corpsit. And again: Nascentes morimur. Man knows and thinks this tragic ambivalence which the animal and the plant merely undergo. A new paradox is thereby introduced into his destiny. __ational animal,_ __hinking reed,_ he escapes from his natural condition without, however, freeing himself from it. He is still a part of this world of which he is a consciousness. He asserts himself as a pure internality against which no external power can take hold, and he also experiences himself as a thing crushed by the dark weight of other things. At every moment he can grasp the non-temporal truth of his existence. But between the past which no longer is and the future which is not yet, this moment when he exists is nothing. This privilege, which he alone possesses, of being a sovereign and unique subject amidst a universe of objects, is what he shares with all his fellow-men. In turn an object for others, he is nothing more than an individual in the collectivity on which he depends.

Vengeance is pointless, but certain men do not have a place in the world we sought to construct

Vengeance is pointless, but certain men did not have a place in the world we sought to construct