No.

Page

Statement

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.

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.

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.

24

92

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

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.

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.

36

434

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

42

435

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

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.

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.