About Self-Help Books

There are some things I find impossible, for example, Donald Trump dressed as Buddha at a carnival party. Another: an author of self-help with a Dostoevsky book in his hands. And not only Dostoevsky but Shakespeare too: writing self-help to someone who read Shakespeare is an absolute impossibility. I could continue extending the list of authors, but summary: the classics; no self-help author read the classics. And why is it so obvious? Because there is a total incompatibility between what is in the classics and what is found in self-help books. I reflect: there is an intellectual heritage transmitted through the centuries that must be respected and absorbed by someone who intends to teach lessons to others. If we still talk about Shakespeare, it is because there is something valuable, perennial, common to all mankind in Shakespeare. And I would even say that for someone who wants to know the human being at all or be minimally cultured, the classics are indispensable. I repeat, therefore, in my obsession: ten works, no more; I doubt that any self-help author has read ten works either between Shakespeare and Dostoevsky. Could the author understand nothing? I do not think so. Could the author see easy money in self-help? Maybe… But I feel free to be bold and generalize: a self-help book is not intellectually relevant — I am sorry, but it is not.

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The Substance of These Lines

I throw these notes like I am smoking, and my pleasure is nothing but seeing them get lost in the air. To me, the grace to write seems to know the uselessness of words, knowing that they dissolve and fly. There is in art, however, something noble: the renunciation of life. Hitting the keyboard I abstain myself from the boredom of living, in genuine and utter disinterest. Life can not offer me nothing, and I hope nothing from it. I joke about the phrases, alternating the placement of words, thinking about images and laughing when talking to the computer. Beyond the window, the world proceeds as usual. But the world does not instill me but revulsion. I therefore take refuge here as in a cave, a retreat, where I find grace saying in silence, to no one, far from the unbearable rumor of life. I know I am building sand castles, but there is the substance that permeates these lines: disinterest.

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My Maternal Great-grandfather

Here we are again: in front of the blank screen, thinking about life, smiling and snacking peanuts. I know that I do not like the theme of the day; or rather, I deeply dislike it. But I have two options: shut up or write. The second holds back silence and helps me against boredom. Let’s go then.

There is a philosophical reflection that bothers me with amazing regularity, and can be summed up in the following question, “What is the name of my maternal great-grandfather?” It always occurs to me the same way. At first, the question takes my mind; I understand and silence. So by refusing to answer it — and I already know that I know the answer — I try to think of something else, anything. But the question turns back, restive and unbearable. I find myself obliged to replicate the obvious, “I don’t know.”

I have to admit: this reflection is of great value to me when I see my mind holding hands to stupidity, thinking my life have some importance. My mind is also cynical… I am sometimes judging, “This can be useful to someone,” but it comes and asks me, “And how is the name of your maternal great-grandfather?” Every time I answer in amazement, “I don’t know.”

And reflection always proceeds likewise. I am looking for the answer, I can not find it. I think, “It’s not possible!” And I force the memory, looking for common contacts: “Someone must have told me…” I insist until I give up, when a flash comes to me: “My great-grandfather’s name I don’t know, but certainly the name of my maternal great-grandmother is on the tip of my tongue!” I ask myself the new question, “What’s my maternal great-grandmother’s name?”. The answer delays, but it comes obvious and identical: “I don’t know.”

Then I start torturing myself, “You know what, I need a cigarette!” I get up from the chair: “Cigarette is good for memory!” I go to the window and start smoke. It is impossible that I do not know the names of my maternal great-grandparents. I must have a problem, and the cigarette will help me release him. I am smoking watching the smoke: I am fascinated by the smoke. It springs, vigorously and thick, from the tip of the cigarette; ascends to heaven as if dancing; but before the dance can entertain, can exhibit some rhythm, suddenly the smoke fades, lost, leaving itself no trace.

Cigarette take effect; I have a new idea: “Surely the problem is in my maternal family!” I articulate a new question, happy, expecting a different result: “What is the name of my paternal great-grandfather?” I reflect. In a few seconds, I lose my face smile. The brain still works, hardworking. And I put myself restless, trying to deny the obvious answer. I chew peanuts and think, “Great-grandfather is the father of my grandfather, or my grandmother’s. Of both, one I need to know!” But the answer is the same, rigid and impenetrable: “I don’t know.”

I begin to meditate that it is a matter of honor: I need to know if I descend from a priest or a thief! But I force the memory and I do not remember anything, no remnant of a relative saying my great-grandfather being a stowager, sailor, priest or brothel owner. And there is everything: I do not know my great-grandparents’ names, I just do not know and there is no solution.

Angry, I throw stones at my mind: “Why always the same question? Why the insistence?” But I know I will continue to ask myself, like a stupid, to see if I ever find a different answer. I will not find it.

Finally I sigh, powerless, losing any illusion. There are no peanuts and I reflect, prevented from chewing: “What, then, is the reason for all this?” The conclusion is obvious, and also always the same. I cling to the shards: “I hope the conscience worth, because there will not be a single sparse word about me.”

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The Venom of Schopenhauer

In almost everything I do, Schopenhauer is admonished me: “Be indifferent! Deny your wish! Deny life!”. And practically Schopenhauer’s influence on my life can be summed up in the following: I am a monster of indifference to most things, among them those I would not like to be; already with the things that I would most wish to be indifferent, with these I am not, I cannot, and I feel, finally, absolutely defeated by my very nature.

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