“A thought is an upshot of the desire. When someone thinks about what he wants, he does not think of something undesirable. For example, a person never thinks about the day of his death. On the contrary, he will always contemplate his perpetuity, for this is his desire. Thus, one always thinks of what is desirable (…) It turns out that thought serves desire, and desire is the “self” of the person. Now, there is a great self, or a small self. A great self dominates the small selves. He who is a small self has no dominion whatsoever, and the advice is to magnify the self through the diligence of the thought on the desire, since it grows to the extent that one thinks of it.”

Source: The Outsider (1956), Chapter Three, The Romantic Outsider

From, A Letter to a Religious

Edicts of Ashoka (c. 257 BC)

Keli Yekar, quoted in Abraham Chill, The Mitzvot: The Commandments and Their Rationale (New York: Bloch, 1974), p. 400; as quoted in Richard H. Schwartz, Judaism and Vegetarianism (New York: Lantern Books, 2001), p. 11 https://books.google.it/books?id=zo5TqKQVcEgC&pg=PA11.

#105
1900s, Maxims for Revolutionists (1903)

“Schopenhauer as educator,” § 3.1, R. Hollingdale, trans. (1983), p. 127
Untimely Meditations (1876)

Source: Simone Weil : An Anthology (1986), Prerequisite to Dignity of Labour (1957), p. 245
Context: It is not in a person's nature to desire what he already has. Desire is a tendency, the start of a movement toward something, toward a point from which one is absent. If, at the very outset, this movement doubles back on itself toward its point of departure, a person turns round and round like a squirrel in a cage or a prisoner in a condemned cell. Constant turning soon produces revulsion. All workers, especially though not exclusively those who work under inhumane conditions, are easily the victims of revulsion, exhaustion and disgust and the strongest are often the worst affected.

§ II
1910s, At the Feet of the Master (1911)