manity has lived. How is that? Why does it live, since it can refuse to live? Is it possible Schopenhauer and I alone are so wise as to have comprehended the meaninglessness and evil of life?
The discussion of the vanity of life is not so cunning, and it has been brought forward long ago, even by the simplest kind of men, and yet they have lived and still live. Why do they continue living and never think of doubting the reasonableness of life?
My knowledge, confirmed by the wisdom of the sages, has disclosed to me that everything in the world,—everything organic and inorganic,—everything is constructed with surprising cleverness, only my own condition is stupid. And those fools, the enormous masses of people, know nothing about how everything organic and inorganic is constructed in the world, and yet live, and they think that their life is sensibly arranged!
And it occurred to me that there might be something I did not know, for ignorance acts in precisely that manner. Ignorance always says the same. When it does not know a thing, it says that what it does not know is stupid. In reality it turns out that there is a human entity which has lived as though understanding the meaning of its life, for, if it did not understand it, it could not live, and I say that the whole life is meaningless, and that I cannot live.
Nobody prevents our denying life by committing suicide. If so, kill yourself and stop discussing! You do not like life, very well, then kill yourself! If you live and cannot understand the meaning of life, make an end to it, and do not whirl about in this life, going into discussions about not understanding life. If you have come to a gay company, where all are very happy and know what they are doing, while you feel lonesome and disgusted, go away!
Indeed, what are we, who are convinced of the neces-
