Alain de Botton

The most significant fact of political life, which almost no news organization will dare to acknowledge – because it would at a stroke exclude half of its speculations and disappointments – is that in some key areas of politics, nothing can be achieved very quickly by any one person or party; it would be impossible for anyone – not simply this fool or that group of cretins – to change matters at a pace that would flatter the expectations of the news cycle; and that in the case of certain problems, the only so-called ‘solutions’ will have to await a hundred years or more of incremental change, rather than a messianic leader, an international conference or a quick war.

A great writer picks up on those things that matter. It’s almost like their radar is attuned to the most significant moments.

Maturity: knowing where you're crazy, trying to warn others of the fact and striving to keep yourself under control.

Love reaches a pitch at those moments when our beloved turns out to understand, more clearly than others have ever been able to, and perhaps even better than we do ourselves, the chaotic, embarrassing and shameful parts of us. That someone else gets who we are and both sympathizes with and forgives us for what they see underpins our whole capacity to trust and to give. Love is a dividend of gratitude for our lover’s insight into our own confused and troubled psyche.

wisdom lies in correctly discerning where we are free to mould reality according to our wishes and where we must accept the unalterable with tranquillity.

If you wish to put off all worry, assume that what you fear may happen is certainly going to happen.

at the heart of every frustration lies a basic structure: the collision of a wish with an unyielding reality.

"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 woul

After Carol had left, as Symons threw away a pile of used tissues and rearranged the cushions on the couch, he remarked that the most common and unhelpful illusion plaguing those who came to see him [as a career counselor] was the idea that they ought somehow, in the normal course of events, to have intuited — long before they had finished their degrees, started families, bought houses and risen to the top of law firms — what they should properly be doing with their lives. They were tormented by a residual notion of having through some error or stupidity on their part missed out on their true 'calling.

Love is an incurable disease. In love, there is permanent suffering. Those who love and those who are happy are not the same.

To look at the paper is to raise a seashell to one's ear and to be overwhelmed by the roar of humanity.

Confident that cast-iron walls separate our nature and situation from theirs, comfortable in the well-broken-in saddle of our high horse, we have exchanged our capacity to be tolerant for detachment and derision.

It is the tragedian's task, then, to force us to confront an almost unbearable truth: every folly or myopia of which any human being in history has been guilty may be traced back to some aspect of our collective nature. Because we each bear within ourselves the whole of the human condition, in its worst and best aspects, any one of us might be capable of doing anything at all, or nothing, under the right — or rather the most horribly wrong — conditions.

Rather than a tale of greed, the history of luxury could more accurately be read as a record of emotional trauma. It is the legacy of those who have felt pressured by the disdain of others to add an extraordinary amount to their bare selves in order to signal that they too may lay a claim to love.

A clean conscience is the preserve of those without sufficient imagination.

It’s profoundly counter-intuitive for us to think of ourselves as mad. We seem so normal and mostly so good – to ourselves. It’s everyone else who is out of step… And yet maturity begins with the capacity to sense and, in good time and without defensiveness, admit to our own craziness. If we are not regularly deeply embarrassed by who we are, the journey to self-knowledge hasn’t begun.