No.

Page

Statement

1

90

The being of human reality is suffering because it rises in being as perpetually haunted by a totality which it is without being able to be it, precisely because it could not attain the in-itself without losing itself as for-itself.

2

91

This norm or totality of the affective self is directly present as a lack suffered in the very heart of suffering.

3

91

One suffers and one suffers from not suffering enough.

4

91

The suffering of which we speak is never exactly that which we feel.

5 - 6

91

What we call “noble” or “good” or “true” suffering and what moves us is the suffering which we read on the faces of others, better yet in portraits, in the face of a statue, in a tragic mask.

7

91

It is a suffering which has being.

8

91

We can speak of it—that suffering there which is expressed by that set of the mouth, by that frown.

9

91

Suffering is posited upon the physiognomy; it is beyond passivity as beyond activity, beyond negation as beyond affirmation—it is.

10

92

The suffering is the conscious relation to these possibilities, to this situation, but it is solidified, cast in the bronze of being.

11 - 12

92

And it is as such that it fascinates us; it stands as a degraded approximation of that suffering-in-itself which haunts our own suffering.

13 - 14

92

The suffering which I experience, on the contrary, is never adequate suffering, due to the fact that it nihilates itself as in itself by the very act by which it founds itself.

15 - 16

92

It escapes as suffering toward the consciousness of suffering.

17 - 18

92

I cannot observe it as I observe the suffering of the statue, since I make my own suffering and since I know it.

19

92

If I must suffer, I should prefer that my suffering would seize me and flow over me like a storm, but instead I must raise it not existence in my frees spontaneity.

20

92

I should like simultaneously to be it and to conquer it, but this enormous, opaque suffering, which should transport me out of myself, continues instead to touch me lightly with its wing, and I cannot grasp it.

21 - 22

92

I find only myself, myself who moans, myself who wails, myself who in order to realize this suffering which I am must play without respite the drama of suffering.

23

92

I wring my hands, I cry in order that being-in-itselfs, their sounds, their gestures may run through the world, ridden by the suffering-in-itself which I cannot be.

24

92

My suffering suffers from being what it is not and from not being what it is.

25

92

In himself he chatters incessantly, for the words of the inner language are like the outlines of the “self” of suffering.

26 - 28

92

It is for my eyes that he is “crushed” by suffering; in himself he feels himself responsible for the grief which he wills even while not wishing it and which he does not wish even while willing it, that grief which is haunted by a perpetual absence—the absence of the motionless, mute suffering which is the self, the concrete, out-of reach totality of the for-itself which suffers, the for of Human-Reality in suffering.

29

92

My real suffering is not an effort to reach to the self.

30

92

But it can be suffering only as consciousness (of) not being enough suffering in the presence of that full and absent suffering.

31

331

I do not know this suffering and I do not actually feel it.

32

355

We have seen how reflection while “suffering” physical pain constitutes it as Illness.

33

356

When I am not suffering, I speak of it, I conduct myself with respect to it as with respect to an object which on principle is out of reach, for which others are the depositories.

34

421

It is in terms of my suffering, or my misery that I am collectively apprehended with others by the Third; that is, in terms of the adversity of the world, in terms of the facticity of my condition.

35

423

Each time that we use the “Us” in this sense (to designate suffering humanity, sinful humanity, to determine an objective historical meaning by considering man as an object which is developing its potentialities) we limit ourselves to indicating certain concrete experience to be undergone in the presence of the absolute Third; that is, of God.

36

434

It is to posit the diffusion in itself as insufficient; that is, as suffering from a secret nothingness.

37

435

It is on the day that we can conceive of a different state of affairs that a new light falls on our troubles and our sufferings and that we decide that these are unbearable.

38 - 39

435

But he does not represent his sufferings to himself as unbearable; he adapts himself to them not through resignation but because he lacks the education and reflection necessary for him to conceive of a social state in which these sufferings would not exist.

40

435

He suffers without considering his suffering and without conferring value upon it.

41

435

To suffer and to be are one and the same for him. His suffering is the pure affective tenor of his nonpositional consciousness, but he does not contemplate it.

42

435

Therefore this suffering cannot be in itself a motive for his acts.

43

436

It is the organized form—worker-finding-his-suffering-natural—which must be surmounted and denied in order for it to be able to form the object of a revealing contemplation.

44 - 45

436

This means evidently that it is by a pure wrenching away from himself and the world that the worker can posit his suffering as unbearable suffering and consequently can make of it the motive for his revolutionary action.

46

437

If we recall the principle which we established earlier—namely that it is the apprehension of a revolution as possible which gives to the workman’s suffering its value as a motive—we must thereby conclude that it is by fleeing a situation toward our possibility of changing it that we organize this situation into complexes of causes and motives.

47

455

But as his fatigue is nothing but the passion which he endures so that the dust of the highways, the burning of the sun, the roughness of the roads may exist to the fullest, his effort (i.e., this sweet familiarity with a fatigue which he loves, to which he abandons himself and which nevertheless he himself directs) is given as a way of appropriating the mountain, of suffering it to the end and being victor over it.

48

474

He has chosen shame and suffering, which does not mean, however, that he is to experience any joy when they are most forcefully realized.

49

474

But, to be precise, their will to be cured has for its goal the confirmation of these obsessions as sufferings and consequently the realization of them in all their strength.

50

475

It is therefore only within the compass of my fundamental project that the will can be efficacious; and I can be “freed” from my “inferiority complex” only by a radical modification of my project which could in no way find its causes and its motives in the prior project, not even in the suffering and shame which I experience, for the latter are designed expressly to realize my project of inferiority.