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Jonathan Safran Foer

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I never thought about things at all, everything changed, the distance that wedged itself between me and my happiness wasn't the world, it wasn't the bombs and burning buildings, it was me, my thinking, my cancer of never letting go, is ignorance bliss, I don't know, but it's so painful to think, and tell me, what did thinking ever do for me, to what great place did thinking ever bring me? I think and think and think, I've thought myself out of happiness one million times, but never once into it.

 
Jonathan Safran Foer

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At times my heart delights in thinking of you and your future. And yet at times I cannot rid myself of ideas which arouse in me sad forebodings and fear when I am struck as if by lightning by the thought: is your heart in accord with your head, your talents? Has it room for the earthly but gentler sentiments which in this vale of sorrow are so essentially consoling for a man of feeling? And since that heart is obviously animated and governed by a demon not granted to all men, is that demon heavenly or Faustian? Will you ever -- and that is not the least painful doubt of my heart -- will you ever be capable of truly human, domestic happiness? Will -- and this doubt has no less tortured me recently since I have come to love a certain person [Marx's then-fiancee, Jenny von Westfalen] like my own child -- will you ever be capable of imparting happiness to those immediately around you?

 
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What the Buddhists teach is to free yourself from the three great evils in life: greed — which means all kinds of craving — hatred, and delusion. But delusion is really the cause of the other two. We crave that which we delude ourselves into thinking will bring happiness; we hate those whom we delude ourselves into thinking stand to stop us from getting it.

 
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To understand the magic way of thinking you have to know non-magic thinking. If you see that clearly, you will see how many magic thoughts are necessary elements even of natural science today. There seems to be just as much magic thinking in modern thought as in older; only it takes place in other areas.

 
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Tell us you lost 6 million. Historians, scholars, scientists, they went to some of the death camps. It wasn't 6 million, it wasn't 5 million, it wasn't 4 million, it wasn't even 3 million. Some of them say we'd be hard-pressed to get 1 1/2 million. Reports on the 6 million Jews murdered by the Nazis were bloated, exaggerated, probably fabricated.

 
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The initial stage of that developing experience which is called thinking is experience. This remark may sound like a silly truism. It ought to be one; but unfortunately it is not. On the contrary, thinking is often regarded both in philosophic theory and in educational practice as something cut off from experience, and capable of being cultivated in isolation. In fact, the inherent limitations of experience are often urged as the sufficient ground for attention to thinking. Experience is then thought to be confined to the senses and appetites; to a mere material world, while thinking proceeds from a higher faculty (of reason), and is occupied with spiritual or at least literary things.

 
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