Tomorrow I too – this feeling and thinking soul, the universe I am to myself – yes, tomorrow I too will be someone who no longer walks these streets, someone others will evoke with a vague: 'I wonder what's become of him?” And everything I do, everything I feel, everything I experience, will be just one less passer-by on the daily streets of some city or other.

To live is to be someone else. Feeling is impossible if we feel today as we felt yesterday: to feel today the same thing we felt yesterday is not to feel at all--it's merely to remember today what we felt yesterday, since today we are the living cadaver of yesterday's lost life.

I asked for very little from life, and even this little was denied me. A nearby field, a ray of sunlight, a little bit of calm along with a bit of bread, not to feel oppressed by the knowledge that I exist, not to demand anything from others, and not to have others demand anything from me - this was denied me, like the spare change we might deny a beggar not because we're mean-hearted but because we don't feel like unbuttoning our coat.

Giving importance to what we think because we thought it, taking our own selves not only (to quote the Greek philosopher) as the measure of all things but as their norm or standard, we create in ourselves, if not an interpretation, at least a criticism of the universe, which we don't even know and therefore cannot criticize. The giddiest, most weak-minded of us then promote that criticism to an interpretation that's superimposed, like a hallucination; induced rather than deduced. It's a hallucination in the strict sense, being an illusion based on something only dimly seen.

Let's develop theories, patiently and honestly thinking them out, in order to promptly act against them – acting and justifying our actions with new theories that condemn them. Let's cut a path in life and then go immediately against that path. Let's adopt all the poses and gestures of something we aren't and don't even wish to be, and don't even wish to taken for being.

When one of my Japanese teacups is broken, I imagine that the real cause was not the careless hand of a maid but the anxieties of the figures inhabiting the curves of that porcelain. Their grim decision to commit suicide doesn't shock me: they used the maid as one of us might use a gun.

Our problem isn't that we're individualists. It's that our individualism is static rather than dynamic. We value what we think rather than what we do. We forget that we haven't done, or been, what we thought; that the first function of life is action, just as the first property of things is motion.