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Your "conscious life" is an elaborate after-the-fact rationalization of things you really do for other reasons.
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p. 249

 

Vilayanur S. Ramachandran

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At this Helen laughed outright. "Nonsense," she said. "You're not a Christian. You've never thought what you are.—And there are lots of other questions," she continued, "though perhaps we can't ask them yet." Although they had talked so freely they were all uncomfortably conscious that they really knew nothing about each other.
"The important questions," Hewet pondered, "the really interesting ones. I doubt that one ever does ask them."
Rachel, who was slow to accept the fact that only a very few things can be said even by people who know each other well, insisted on knowing what he meant.
"Whether we've ever been in love?" she enquired. "Is that the kind of question you mean?"

 

Virginia Woolf

 

From the point of view of semantics, errors must be accidents: if in the extension of "horse" there are no cows, then it cannot be required for the meaning of "horse" that cows be called horses. On the other hand, if "horse" did not mean that which it means, and if it were an error for horses, it would never be possible for a cow to be called "horse." Putting the two things together, it can be seen that the possibility of falsely saying "this is a horse" presupposes the existence of a semantic basis for saying it truly, but not vice versa. If we put this in terms of the crude causal theory, the fact that cows cause one to say "horse" depends on the fact that horses cause one to say "horse"; but the fact that horses cause one to say "horse" does not depend on the fact that cows cause one to say "horse"...

 

Jerry Fodor

 

Best of things symbolised by Jocelyne's barbell:
"It's a symbol of the need for symbols."
"How life shrapnels us."
"Assistant bank manageress on the outside, primitive on the inside."
"Of whatever I feel like."
"That you can do stupid things at any point in your life."

 

Tibor Fischer

 

Under the conditions of modern life we have more control over our thoughts, and in connection with this there is a special method by which we may work on the development of our consciousness using that instrument which is most obedient to our will; that is, our mind, or the intellectual centre. In order to understand more clearly what I am going to say, you must try to remember that we have no control over our consciousness. When I said that we can become more conscious, or that a man can be made conscious for a moment simply by asking him if he is conscious or not, I used the words "conscious" or "consciousness" in a relative sense. There are so many degrees of consciousness and every higher degree means "consciousness" in relation to a lower degree. But, if we have no control over consciousness itself, we have a certain control over our thinking about consciousness, and we can construct our thinking in such a way as to bring consciousness. What I mean is that by giving to our thoughts the direction which they would have in a moment of consciousness, we can, in this way, induce consciousness.

 

P. D. Ouspensky

 

I believe that the unity of man as opposed to other living things derives from the fact that man is the conscious life of himself. Man is conscious of himself, of his future, which is death, of his smallness, of his impotence; he is aware of others as others; man is in nature, subject to its laws even if he transcends it with his thought.

 

Erich Fromm