If cynicism and love lie at opposite ends of a spectrum, do we not sometimes fall in love in order to escape the debilitating cynicism to which we are prone? Is there not in every coup de foudre a certain willful exaggeration of the qualities of the beloved, an exaggeration which distracts us from our habitual pessimism and focuses our energies on someone in whom we can believe in a way we have never believed in ourselves?

Sweetness is the opposite of machismo, which is everywhere-and I really don't get on with machismo. I'm interested in sensitivity, and weakness, and fear, and anxiety, because I think that, at the end of the day, behind our masks, that's what we are.

It's hard loving those who don't much like themselves: "If you're so great, why would you think I'm so great.

The greatest difficulty of Travel is that one is forced to take oneself along.

Nowhere was the airport's charm more concentrated than on the screens placed at intervals across the terminal which announced, in deliberately workmanlike fonts, the itineraries of aircraft about to take to the skies. These screens implied a feeling of infinite and immediate possibility: they suggested the ease with which we might impulsively approach a ticket desk and, within a few hours, embark for a country where the call to prayer rang out over shuttered whitewashed houses, where we understood nothing of the language and where no one knew our identities.

What I want to argue for is not that we should give up on our ideas of success, but that we should make sure that they are our own. We should focus in on our ideas and make sure that we own them, that we're truly the authors of our own ambitions. Because it's bad enough not getting what you want, but it's even worse to have an idea of what it is you want and find out at the end of the journey that it isn't, in fact, what you wanted all along.

People who hold important positions in society are commonly labelled "somebodies," and their inverse "nobodies"-both of which are, of course, nonsensical descriptors, for we are all, by necessity, individuals with distinct identities and comparable claims on existence. Such words are nevertheless an apt vehicle for conveying the disparate treatment accorded to different groups. Those without status are all but invisible: they are treated brusquely by others, their complexities trampled upon and their singularities ignored.