Passions which work havoc in private life work havoc in public life also. It is not to be supposed that out of something as evil as envy good results will flow. Those, therefore, who from idealistic reasons desire profound changes in our social system, and a great increase of social justice, must hope that other forces than envy will be instrumental in bringing the changes about.
We know that our friends have their faults, and yet are on the whole agreeable people whom we like. We find it, however, intolerable that they should have the same attitude towards us. We expect them to think that, unlike the rest of mankind, we have no faults. When we are compelled to admit that we have faults, we take this obvious fact far too seriously. Nobody should expect to be prefect, or be unduly troubled by the fact that he is not.
出典：The Conquest of Happiness, 1930, chap.8:Persecution mania
In accordance with the doctrine of probability, different people living in a given society are likely in the course of their lives to meet with about the same amount of bad treatment. If one person in a given set receives, according to his own account, universal ill-treatment, the likelihood is that the cause lies in himself, and that he either imagines injuries from which in fact he has not suffered, or unconsciously behaves in such a way as to arouse uncontrollable irritation.
出典：The Conquest of Happiness, 1930, chap.8: Persecution mania
If your child is ill, you may be unhappy, but you will not feel that all is vanity; you will feel that the restoring of the child to health is a matter to be attended to regardless of the question whether there is ultimate value in human life or not. A rich man may, and often does, feel that all is vanity, but if he should happen to lose his money, he would feel that his next meal was by no means vanity.
出典：The Conquest of Happiness, 1930.
One of the worst features of nervous fatigue is that it acts as a sort of screen between a man and the outside world. Impressions reach him, as it were, muffled and muted; he no longer notices people except to be irritated by small tricks or mannerisms; he derives no pleasure from his meals or from the sunshine, but tends to become tensely concentrated upon a few objects and indifferent to all the rest. This state of affairs makes it impossible to rest, so that fatigue continually increases until it reaches a point where medical treatment is required.
…, all through working hours, and still more in the time spent between work and home, the urban worker is exposed to noise, most of which, it is true, he learns not to hear consciously, but which none the less wears him out, all the more owing to the subconscious effort involved in not hearing it. Another thing which causes fatigue without our being aware of it is the constant presence of strangers.
Some, it is true, are big enough to be above this fear, but to reach a great position of this kind they have generally had to pass through years of strenuous struggle, during which they had to be actively aware of events in all parts of the world and constantly foiling the machinations of their competitors. The result of all this is that when sound success comes a man is already a nervous wreck, so accustomed to anxiety that he cannot shake off the habit of it when the need for it is past.
As he gets richer and richer it become easier and easier to make money, until at last five minutes a day will bring him more than he knows how to spend. The poor man is thus left at a loose end as a result of his success. This must inevitably be the case so long as success itself is represented as the purpose of life. Unless a man has been taught what to do with success after getting it, the achievement of it must inevitably leave him a prey to boredom.
The man who acquires easily things for which he feels only a very moderate desire concludes that the attainment of desire does not bring happiness. If he is of a philosophic disposition, he concludes that human life is essentially wretched, since the man who has all he wants is still unhappy. He forgets that to be without some of the things you want is an indispensable part of happiness.
出典：The Conquest of Happiness, 1930.